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BV  4821  .Al 

Imitatio  Christi. 

The  imitation  of  Christ 


Nee  quaeras  quis  hoe  dixerit 
sed  quid  dicatar  attende.—\. 


Second  Edition 


INTRODUCTION 


Scope   of   the    Present    Edition 

T^HE  text  employed  in  the  present  transla- 
tion is  that  of  the  autograph  of  1441. 
I  have  made  use  both  of  the  photographed 
facsimile,  edited  by  Ruelens  and  published  by 
Elliot  Stock  in  1879,  and  of  the  printed  edition 
of  Hirsche. 

Canon  Bramley  of  Lincoln  has  most  kindly 
permitted  me  to  avail  myself  of  his  collation 
of  the  Magdalen  College  MS.  of  1438.  It 
contains  the  first,  second,  and  fourth  books. 
The  first  book  was  written  by  John  Dygon, 
a  recluse  of  Sheen ;  the  other  two  partly  by 
Dygon,  partly  by  another  unnamed  scribe. 

For  the  text  the  MS.  is  of  course  of  no 
value.  When  we  have  in  our  hands  the  final 
revision  of  Thomas  himself,  it  is  needless,  at  any 
rate  for  a  translator's  purpose,  to  take  account 
of  earlier  editions.  Two  points,  however,  should 
be  noticed,  because  of  the  light  which  they  throw 
upon  the  question  of  authorship.  In  the  fourth 
A 


4  INTRODUCTION 

English  editions  have  adhered  to  a  bad  custom 
which  grew  up  in  the  controversial  times  of 
the  sixteenth  and  seventeenth  centuries,  not 
simply  of  omitting  certain  passages,  but  of 
altering  the  expression  in  almost  countless  in- 
stances. The  monk  became  a  devout  person, 
his  cell  was  changed  into  a  secret  chamber, 
his  penance  into  repentance,  the  Pope  appeared 
as  a  bishop,  and  so  on.  But  if  a  Kempis  is 
to  be  read,  certainly  if  he  is  to  be  understood, 
he  must  be  allowed  to  speak  with  his  own 
voice.  His  sentiment  is  that  of  the  universal 
church ;    his  opinions  are  those  of  his  time. 

There  are  a  few  other  points  on  which  a 
word  of  explanation  may  be  offered. 

First  as  to  the  title  of  the  book.  It  is 
well  known  that  the  Imitation  consists  of  four 
separate  treatises,  each  bearing  its  own  name,  and 
each  capable  of  a  distinct  existence.  Thomas 
himself  gave  no  name  to  the  book  as  a  whole, 
and  the  most  ancient  title  appears  to  be  de 
Reformatione  Hominis,  which  is  found  in  the 
Molk  MS.  (1435).  In  the  Grammont  MS. 
the  title  is  Internal  Consolations.  In  the  Mag- 
dalen MS.  the  first,  second,  and  fourth  books 
are  grouped  together  under  the  title  De  Musica 
Ecclesiastica.  The  well-known  name  De 
Imitatione,  which  properly  belongs  to  the  first 
treatise  only,  and  indeed  only  to  the  first  chapter 


INTRODUCTION  5 

of  that  treatise,  is  applied  to  the  whole  collec- 
tion first  in  the  Nuremberg  edition  of  1494. 

It  would  not  have  been  wise  to  abandon 
a  name  which  is  consecrated  by  the  usage  of 
centuries.  At  the  same  time,  the  other  title, 
the  Ecclesiastical  Music,  has  such  high  authority, 
is  so  interesting  to  English  readers,  and  is  in 
itself  so  apt  and  beautiful,  that  I  have  ventured 
to  allow  it  a  second  place.  The  meaning  of 
this  title  is  to  be  sought,  not  in  the  rhythmical 
character  of  the  style  —  how  could  a  book  be 
said  to  be  "  about  music  "  because  it  is  musical  ? 
— but  in  the  subject.  The  music  is  the  Inner 
Life,  or,  more  specially,  the  mellifluum  Nomen 
of  the  Redeemer. 

The  treatises  are  here  printed  in  the  order 
assigned  to  them  by  Thomas  himself  in  his 
autograph  of  1441 — that  is  to  say,  what  is 
generally  counted  as  the  third  book  appears 
here  as  the  fourth.  The  author  knew  best 
how  to  secure  the  impression  which  he  wished 
to  produce,  and  there  is  a  special  reason  for 
that  arrangement  which  he  himself  preferred. 
From  the  time  of  Dionysius  the  Areopagite 
mystical  writers  divided  the  spiritual  life  into 
three  stages  :  Purgation,  Illumination,  and  Con- 
summation. The  first  two  treatises  deal  upon 
the  whole  with  that  moral  and  spiritual  disci- 
pline   without    which    no    man    can    be    a    true 


6  INTRODUCTION 

follower  of  Christ ;  the  third,  on  the  Sacrament, 
points  to  the  Eucharist  as  the  means  of  union 
with  Him  who  is  the  Light  of  the  world ; 
the  fourth,  of  Internal  Consolation,  tells  of 
the  presence  of  Christ  in  the  soul,  of  life 
in  the  spirit,  of  the  mystic  vision,  as  a  Kempis 
understood  it.  In  the  view  of  the  semi- 
mystics  the  Eucharist  stands  perceptibly  higher 
than  with  their  more  advanced  brethren,  never- 
theless every  writer  of  this  school  is  careful 
to  explain  that  all  forms,  even  the  noblest  and 
most  sacred,  are  instrumental  and  transitory. 
Dionysius  places  the  sacred  Oil  above  the 
Eucharist,  and  so  a  Kempis  sets  Consolation, 
the  unction  of  the  Spirit,  after — that  is  to  say, 
above  —  Communion.  The  end  follows  the 
means. 

Grave  and  simple  as  is  the  style  of  the  Imita- 
tion it  is  marked  by  two  artistic  features,  Rhyme 
and  Rhythm.  There  is  of  course  neither  the 
strict  scansion,  nor  the  constant  and  regular 
assonance  of  poetry,  but  clause  is  balanced 
against  clause,  the  diction  often  exhibits  a  well- 
defined  trochaic  pulse,  and  there  are  innumerable 
recurrences  of  the  same  note,  like  the  tinkling  of 
little  silver  bells.  The  style  is,  in  fact,  neither 
prose  nor  poetry,  but  hovers  between  the  two. 
The  same  peculiarity  is  found  commonly  in 
mediaeval   devotional   writings.       (See   Hirsche, 


INTRODUCTION  7 

Prolegomena  i.,  pp.  123  sqq.,  215  sqq.).  No 
doubt  it  was  suggested  by  the  plainsong  of  the 
Liturgy,  and  a  close  parallel  is  afforded  by  the 
old  Proses  or  Sequences. 

The  Sequence  was  so  called  because  it  fol- 
lowed the  Gradual.  The  Gradual  came  after 
the  Epistle,  and  is  said  to  have  been  inserted  in 
order  to  give  the  priest  time  to  reach  the  rood-loft, 
from  which  the  gospel  was  read.  It  ended  with 
Alleluia,  the  last  note  of  the  Alleluia  was  pro- 
longed into  a  cadence,  and  out  of  this  cadence 
was  evolved  the  Sequence,  which  was  sometimes 
a  regular  hymn,  sometimes  a  rhythmic  prose. 
Compositions  of  this  kind  were  very  numerous  in 
the  time  of  a  Kempis,  but  the  Council  of  Trent 
banished  them  all  from  the  Missal  except  five, 
among  which  are  the  well-known  hymns  Dies 
Irae  and  Stabat  Mater. 

As  the  point  is  one  of  considerable  interest, 
it  may  be  illustrated  by  setting  a  passage  of  the 
De  Imitatione  against  the  prose  Sequence  for 
Easter  Day. 

Tunc  amplius  exaltabitur  simplex  obedientia  : 

quam  omnis  secularis  astutia. 

Tunc  plus  laetificabit  pura  et  bona  conscientia : 

quam  docta  philosophia. 

Tunc  plus  ponderabit  contemptus  diuitiarum  : 

quam  totus  thesaurus  terrigenarum. 

Tunc  magis  consolaberis  super  deuota  oratione: 

quam  super  delicata  comestione. 

Dc  fait,  i.  24. 


8  INTRODUCTION 

Now  compare  with  the  elaborate  workmanship 
of  this  highly-finished  passage  the  following  : — 

Victimae  Paschali  laudes  immolent  Christian!. 

Agnus  redemit  oues  : 

Christus  innocens  Patri  reconciliauit  peccatores. 

Mors  et  uita  duello  conflixere  mirando: 

dux  uitae  mortuus,  regnat  uiuus, 

Die  nobis,  Maria, 

quid  uidisti  in  uia  ? 

Sepulchrum  Christi  uiuentis : 

et  gloriam  uidi  resurgentis. 

Angelicos  testes, 

sudarium  et  uestes. 

Surrexit  Christus  spes  mea  : 

praecedet  uos  in  Galilaeam. 

Scimus  Christum  surrexisse  a  mortuis  uere  : 

tu  nobis  uictor  Rex  miserere. 

Amen.     Alleluia. 

It  will  be  evident  from  this  where  Thomas 
found  the  model  for  his  style.  Yet  I  have  not 
ventured  to  print  the  translation  in  verse.  The 
Latin  rhymes  necessarily  disappear  in  the  English 
translation.  Even  the  rhythm  can  be  but  very 
imperfectly  preserved.  Again,  the  work  after 
all  is  prose  and  not  poetry,  and  Thomas  himself 
wrote  it  continuously.  Lastly,  the  structure  of 
the  books  is  very  uneven.  Rhyme  and  rhythm 
alike  often  vanish,  especially  in  the  third  and 
fourth  books.  Hence  it  becomes  really  impos- 
sible to  give  each  clause  as  a  verse ;  the  attempt 
to  do  so,  as  will  be  seen  from  Hirsche's  edition, 
only  troubles  the  mind  and  eye  of  the  reader. 
The     original     punctuation     has    been    kept 


INTRODUCTION  9 

throughout,  except  in  three  or  four  sentences, 
where  it  was  necessary  to  manipulate  the  English 
so  far  that  it  was  impossible  to  do  so. 

Thomas  uses  the  note  of  interrogation ;  a 
point  followed  by  a  small  letter,  equivalent  to 
our  comma ;  a  point  followed  by  a  capital, 
equivalent  to  our  full  stop ;  a  colon,  and  a 
peculiar  sign  called  the  Jlexa  or  cliuis,  which  in 
shape  resembles  a  note  of  interrogation  turned 
round  from  left  to  right.  Hirsche  thinks  that 
the  Jlexa  marks  a  longer  pause  than  the  colon. 
If  I  may  presume  to  differ  from  him,  I  should 
say  that  the  reverse  is  the  case.  Anyhow  I 
have  used  the  semicolon  for  the  Jlexa. 

The  punctuation  is  a  point  of  considerable 
importance  in  the  Kempist  controversy.  If 
not  peculiar  to  Thomas  himself,  it  appears,  at 
any  rate,  to  be  distinctive  of  the  community  to 
which  he  belonged.  But  it  has  more  than  an 
antiquarian  interest.  As  the  reader  becomes 
familiar  with  it,  he  will  observe  that  it  is  not 
grammatical  but  elocutional.  The  graver  stops 
call  attention  to  the  graver  thoughts  and  words, 
or  to  the  contrasts  of  the  balanced  sentences. 
They  help  us  to  recall  the  voice  of  the  brother 
who  read  aloud  these  pages  during  the  common 
meal  in  the  refectory.  Every  now  and  then 
there  is  a  pause  in  his  serious  monotone,  not  for 
rhetorical    effect,   but    to    allow  some   Scripture 


io  INTRODUCTION 

phrase,  some  weighty  word,  like  "  tribulation  M 
or  "  humility,"  time  to  sink  in  and  reach  the 
heart. 

Thomas  wrote  the  chapters  continuously,  but 
here  and  there  he  inserted  the  capital  C  which 
marks  a  paragraph.  For  the  convenience  of  the 
reader  I  have  broken  up  the  text  into  sections. 
Where  these  are  not  numbered  they  represent 
nothing  but  my  own  judgment.  Where  a  number 
is  affixed  the  paragraph  is  marked  by  the  hand 
of  Thomas  himself. 

The  Scripture  references  at  the  foot  of  the 
pages  are  taken  mainly  from  Hirsche's  edition 
of  the  text,  though  a  good  many  additions 
have  been  made.  They  might  easily  have  been 
greatly  increased  in  number,  but  probably  the 
reader  will  find  that  enough  help  has  been  given. 
Some  of  the  other  notes — those  marked  with  H 
— are  borrowed  from  Hirsche's  text,  or  from  his 
Prolegomena ;  others  are  from  Parker's  English 
of  1 84 1,  said  in  the  Bodleian  catalogue  to  have 
been  edited  by  Thomas  Keble,  or  from  the 
little  Latin  edition  published  by  the  same  firm ; 
others  again  are  new. 

II 

The  Authorship 

When  Thomas  a  Kempis  finished  the  auto- 
graph of  1 44 1,  he  stated  in  a  final  note  that  it 


INTRODUCTION  n 

was  written  by  his  own  hand,  but  did  not  ex- 
pressly affirm  that  he  was  the  composer  and  not 
merely  the  scribe.  The  little  book  contains  thir- 
teen treatises.  Of  these  nine  are  unquestionably 
the  work  of  a  Kempis,  and  it  is  difficult  to  sup- 
pose that  the  other  four,  which  are  what  we  know 
as  the  Imitation,  can  have  belonged  to  any  other 
author.  But  the  form  of  the  expression  opened 
the  door  for  one  of  the  most  famous  of  literary 
controversies.  It  is  not  possible  here  to  follow 
out  all  the  manifold  issues  of  the  debate.  They 
may  be  studied  in  the  volumes  of  Hirsche,  or 
Kettlewell,  or  in  the  succinct  and  scholarly 
article  on  a  Kempis  in  Herzog's  Dictionary. 
A  good-sized  library  might  be  filled  with  books 
on  the  subject.  Yet  the  crucial  facts  are  very 
few  and  very  simple. 

Many  rivals  have  been  suggested,  but  two 
only  have  found  serious  and  continuous  support. 
Of  these  one  is  John  Gersen  or  Gessen,  who 
is  supposed  to  have  been  Abbot  of  the  Bene- 
dictine Convent  of  St  Stephen  at  Vercelli  in 
the  early  years  of  the  thirteenth  century,  the 
other  is  Jean  Charlier  de  Gerson,  Chancellor  of 
the  University  of  Paris,  famous  as  an  orator,  as 
a  statesman,  and  as  a  devotional  writer,  who  is 
one  of  the  most  conspicuous  figures  in  the  history 
of  the  early  fifteenth  century.  Both  were  named 
as  authors  of  the   Imitation  in  MSS.  which  may 


12  INTRODUCTION 

have  been  written  before  the  death  of  a  Kempis. 
Yet  neither  can  have  been  the  author. 

There  is  some  doubt  as  to  whether  Gessen 
or  Gersen  ever  existed.  But  if  he  was  Abbot, 
as  Renan  states,  in  1 2 1 5,  he  could  hardly  have 
quoted  Aquinas  or  Bonaventura's  Life  of  St 
Francis,  and  certainly  could  not  have  known 
the  rhyming  hexameter  Vita  boni  monachi  crux 
est :  sed  dux  paradisi,  which  is  the  work  of 
a   Kempis  himself. 

Against  Gerson  the  proof  is  no  less  certain. 
The  Imitation  was  written  by  a  monk  for  monks. 
But  Gerson  never  was  a  monk,  though  he  spent 
the  last  ten  years  of  his  life  (141 9- 1429)  in  a 
house  of  the  Celestines  at  Lyons,  as  a  guest, 
but  not  as  a  member  of  the  order. 

These  negative  arguments  may  be  accepted 
as  quite  conclusive.  Nor  is  there  any  real  room 
for  doubt  on  the  affirmative  side.  John  Busch, 
in  his  Windesheim  Chronicle,  expressly  ascribes 
the  authorship  of  the  first  book  of  the  Imitation, 
with  other  devout  works,  to  Thomas  a  Kempis, 
whom  he  knew  well  as  a  member  of  the  same 
order.  Busch  wrote  in  1 464,  seven  years  before 
the  death  of  a  Kempis.  There  can  be  no 
reasonable  doubt  that  he  spoke  the  truth,  or 
that  what  he  says  of  the  first  book  applies  to 
the  others  also. 

A  vast   amount  of  other  direct  or  collateral 


INTRODUCTION  13 

evidence  has  been  accumulated  by  the  writers 
already  referred  to,  especially  by  Hirsche.  But 
these  few  plain  facts  are  really  decisive  of  the 
question. 

Ill 

A   Kempis  and  the  Brethren   of  the 
Common   Life 

The  Brethren  of  the  Common  Life  owed 
their  origin  to  Gerard  Groot  and  his  friend 
Florentius  Radewyn. 

Gerard  was  born  in  1340,  and  died  in  1384. 
He  sprang  from  a  wealthy  family  at  Deventer, 
was  a  graduate  of  the  University  of  Paris,  and 
a  canonist — that  is  to  say,  not  a  theologian,  nor  a 
philosopher,  but  a  church  lawyer,  looking  for 
preferment  in  the  church  by  practical  ability  in 
the  management  of  ecclesiastical  affairs.  Canon 
Law  was  the  chief  buttress  of  the  Papal  power, 
and  the  canonists  were  mostly  what  we  should 
call  ultramontane.  But  they  were  not  school- 
men ;  they  were  men  of  the  world,  and  their 
concern  was  rather  with  the  practical  efficiency 
of  the  church  than  with  the  niceties  of  science 
or  doctrine. 

Gerard  rose  rapidly,  and  was  living  an  easy 
ostentatious  life  at  Cologne,  dabbling  in  magic 
and  astrology,  when  he  fell  under  the  influence 
of  the  Friends  of  God  and  of  Henry  Kalkar, 


i4  INTRODUCTION       ^ 

a  devout  Carthusian,  and  awoke  to  serious 
thoughts.  It  was  the  time  of  the  Babylonian 
Captivity,  when  the  Pope  was  at  Avignon. 
The  world  was  afflicted  by  three  great  evils, 
corruption,  disorder  and  pestilence,  and  devout 
minds  were  looking  anxiously  for  some  new 
outpouring  of  the  spirit.  Gerard  felt  the  call, 
and  went  forth  as  an  itinerant  preacher,  speak- 
ing to  the  heart  of  the  people  in  simple  piety, 
and  in  their  mother  tongue.  He  has"  been  com- 
pared to  John  Wesley.  There  is  much  truth 
in  the  comparison,  for  Wesley  too  was  an 
evangelical  mystic,  but  there  was  one  marked 
difference.  Twice  the  Mendicant  Friars  suc- 
ceeded in  persuading  the  Bishop  of  Utrecht  to 
inhibit  Gerard,  and  twice  he  obeyed. 

The  crowds  who  flocked  to  hear  him  were 
not  satisfied  merely  to  listen  and  go  away,  and, 
by  the  advice  of  Fiorentius,  the  more  earnest 
of  them  were  gathered  together  in  little  societies, 
known  as  the  Brothers  and  Sisters  of  the  Com- 
mon Life.  They  lived  under  the  same  roof, 
observed  the  rules  of  poverty,  chastity,  and 
obedience,  but  were  bound  by  no  vow,  so  that 
there  might  be  perfect  liberty  of  returning  to 
the  ordinary  life  of  the  world.  They  were  to 
look  for  support,  not  to  endowments  like  the 
monks,  nor  to  alms  like  the  friars,  but  to  the 
work  of  their  own  hands,  and,  as  the  societies 


INTRODUCTION  15 

existed  chiefly  in  towns,  the  work  was  naturally 
such  as  townspeople  easily  find  to  do. 

The  Brothers  and  Sisters  of  the  Common 
Life  were  free  spiritual  societies  with  a  strongly 
practical  bent,  but  towards  the  end  of  the  brief 
life  of  Gerard  it  became  clear  to  the  organising 
mind  of  Florentius  that  a  further  step  was 
needed.  Similar  societies,  known  as  Beguines, 
Friends  of  God,  Beghards,  Lollards,  had 
sprung  up  shortly  before,  and  in  the  spiritual 
unrest  of  the  times  had  drifted  into  great  disorders. 
Some  more  definite  institution  was  needed  to 
supply  the  societies  with  direction  and  stability. 

Gerard  wanted  reform  within  and  not  with- 
out the  church,  new  life  but  not  division.  It 
was  necessary  to  moderate  the  exuberance  of 
his  volunteers,  to  provide  a  flywheel  for  the 
new  machine,  and  the  desired  regulator  could 
be  found  only  in  a  band  of  officers  under  a 
stricter  and  more  permanent  discipline.  Here 
we  find  the  leading  difference  between  Gerard 
and  Wesley.  Bat  what  was  possible  for  the 
one  was  not  possible  for  the  other.  Wesley 
was  practically  driven  out  of  the  church  neither 
by  Bishop  nor  by  people,  for  both  were  against 
Gerard  Groot,  but  by  the  stiff  parochial  system 
of  the  Anglican  church,  which  makes  it  im- 
possible to  ordain  a  priest  without  a  definite 
local  charge. 


16  INTRODUCTION 

This  master  idea  emanated  from  Florentius 
Radewyn,  and  marks  him  out  as  one  of  those 
born  statesmen  who  recur  so  often  in  the  history 
of  monasticism.  Gerard  listened  to  his  advice, 
and,  by  way  of  taking  the  first  step  towards  its 
realisation,  paid  his  famous  visit  to  Ruysbroek, 
who  was  at  the  time  Prior  of  an  Augustinian 
house  at  Groenendael.  In  this  wise  and  holy 
man  Gerard  found  his  model.  He  had  been 
wavering  between  the  Carthusian  and  the  Cis- 
tercian rules,  but  both  struck  him  now  as  too 
austere  for  his  purpose,  and  he  decided  upon 
the  establishment  of  one  or  more  houses  of 
Augustinian  Canons  Regular.  Shortly  after- 
wards he  died  of  the  plague  at  Deventer, 
and  the  conduct  of  the  society  devolved  upon 
Florentius. 

In  Florentius  Radewyn  deep  and  sincere 
piety  was  combined  with  the  external  advan- 
tages of  good  social  position,  striking  presence, 
charming  manners  and  strong  common  -  sense. 
His  courage  was  equal  to  his  other  endow- 
ments. When  first  he  suggested  the  formation 
of  a  society  Gerard  took  alarm.  "  Live  to- 
gether !  "  he  said,  "  the  Mendicants  would  never 
allow  it."  Florentius  persisted.  "  But  what," 
he  answered,  "  is  to  prevent  our  trying  ?  Per- 
haps God  will  give  us  success."  He  was  the 
stuff  of   which    great   founders    are  made,   not 


INTRODUCTION  17 

readily  daunted  by  mere  obstacles.  He  found 
many  helpers,  among  whom  John  a  Kempis, 
the  elder  brother  of  Thomas,  was  one  of  the 
most  energetic.  Their  first  creation  was  the 
monastery  of  Windesheim,  somewhat  to  the 
north  of  Deventer.  The  movement  spread 
with  great  rapidity.  Within  thirty  years  the 
mother  house  of  Windesheim  had  given  birth 
to  forty-five  daughter  convents,  of  which  eight 
were  for  women  and  thirty-seven  for  men. 
Among  them  was  Mount  St  Agnes  near 
Zwolle.  It  lay  on  a  low  green  hill,  a  little 
north  of  Windesheim,  close  by  the  river 
Yssel,  in  a  land  where  peat  swamps  and  grassy 
meadows  strove  for  the  mastery. 

All  these  houses  bore  the  same  stamp  of 
piety,  moderation,  and  quiet  usefulness.  Gerard 
had  chosen  the  Augustinian  rule  because  he 
thought  it  more  favourable  than  others  to 
physical  health  and  intellectual  activity.  Shortly 
after  the  opening  of  Windesheim,  two  brothers, 
Berthold  and  Nicholas,  went  mad  through  the 
excess  of  their  self-imposed  austerities.  To 
meet  this  danger  a  rule  was  laid  down  that  all 
shonld  eat  the  not  illiberal  diet  supplied  at  the 
common  table.  It  is  said  that  no  postulant 
was  admitted  until  he  had  given  a  satisfactory 
answer  to  the  questions  whether  he  could  eat 
well,  sleep  well,  and  would  yield  ready  obedi- 


1 8  INTRODUCTION 

ence  to  his  superior.  The  rule  of  poverty  was 
strictly  enforced,  but  we  have  seen  how  it 
was  understood.  Each  brother  earned  his 
maintenance,  but  all  earnings  were  thrown  into 
the  common  stock. 

Quiet  modest  industry  was  the  ideal  pursued. 
Every  brother,  including  even  the  Prior,  took 
his  weekly  turn  at  the  ordinary  housework, 
helping  in  the  kitchen,  drawing  the  water,  fetch- 
ing in  the  fuel.  An  active  trade  was  carried  on, 
especially  in  the  copying  of  manuscripts  for  sale. 
But  a  chief  distinction  of  the  order  was  its  zeal 
for  education.  The  brethren  assisted  in  the 
work  of  the  town  grammar  schools  at  Deventer 
and  elsewhere,  and,  as  time  went  on,  established 
schools  of  their  own.  In  one  of  these,  at 
Herzogenbusch,  there  are  said  to  have  been 
not  less  than  twelve  hundred  pupils.  The 
education  given  was  liberal  and  enlightened ; 
poor  scholars  were  admitted  without  fee,  and 
special  attention  was  paid  to  the  cultivation  of 
music  and  poetry. 

The  Order  was  shortlived.  The  printing 
press  cut  off  its  chief  means  of  support,  and 
finally  the  Reformation  swallowed  it  up.  But 
it  ran  a  blameless  course,  it  produced  a  singu- 
larly beautiful  type  of  the  contemplative  life, 
and  even  Luther,  who  was  no  friend  of  mon- 
asticism,  spoke  of  it  with    high  commendation. 


INTRODUCTION  19 

"Would    God,"    he    said,    "that    all    convents       4 
were  like  the  Brother-houses  !  "      Luther  him- 
self had  been  an  Augustinian. 

To  the  Agnetenberg  came  Thomas  a  Kempis 
in  the  year  1399. 

He  was  born  at  the  end  of  1380,  or  in  the 
beginning  of  1 381,  at  Kempen,  not  far  from 
Krefeld,  in  the  diocese  of  Cologne.  His 
father,  John,  was  an  artisan  who  owned  a 
little  land ;  his  mother,  Gertrude,  was  a 
devout  woman,  and  is  said  to  have  kept  a 
school  for  children.  The  family  name, 
Hemerken,  is  derived  from  the  word  "  hammer," 
and  answers  very  nearly  to  our  Smith.  Thomas 
received  his  first  schooling  at  Kempen,  but  at 
the  age  of  twelve  was  sent  to  De venter.  Here, 
for  the  sake  of  his  brother,  he  was  received 
as  a  son  by  Florentius,  who  kept  him  for  a 
time  in  his  own  house,  then  found  him  board 
and  lodging  under  the  roof  of  a  devout  woman, 
paid  his  school  fees,  and  gave  him  books.  Here 
he  stayed  seven  years,  and  here  he  completed 
his  education,  for  he  never  went  to  the  univer- 
sity. Here  he  acquired  the  two  accomplish- 
ments on  which  he  dwells  with  most  satisfaction, 
singing  and  the  art  of  writing. 

"  Here,"  he  says,  "  in  the  Brother-house  at 
Deventer,  I  learned  how  to  write."  It  was 
a  fine  art  in  those  days,  cultivated  by  religious 


20  INTRODUCTION 

men  as  a  high  religious  duty.  Thomas  himself 
wrote  an  exquisite  hand,  and  impressed  upon 
his  novices  the  three  cardinal  virtues  of  a 
scribe,  correctness,  distinctness,  and  order. 
What  these  mean,  what  learning  and  loving 
care  glorified  the  drudgery  of  penmanship  in 
the  old  days  before  printing,  is  known  only 
to  scholars  who  have  turned  over  those  grand 
manuscripts,  in  which  every  page  is  a  work  of 
finished  art.  To  the  monk  writing  was  far 
more  than  a  trade.  "  If  he  shall  not  lose  his 
reward,"  says  Thomas,  "  who  gives  a  cup  of 
cold  water  to  his  thirsty  neighbour,  what  will 
not  be  the  reward  of  those  who,  by  putting 
good  books  into  the  hands  of  those  neigh- 
bours, open  to  them  the  fountains  of  eternal 
life.  Blessed  are  the  hands  of  such  tran- 
scribers." 

Love  of  music  dictated  to  him  another 
beautiful  passage.  "  It  was  my  custom  at 
Deventer  to  attend  the  choir  -  singing  in  the 
church  with  my  schoolfellows,  according  to 
the  desire  of  my  master  Bohme,  who  had  the 
management  of  the  choir  as  well  as  of  the 
school.  As  often  as  I  saw  my  superior, 
Florentius,  standing  in  the  choir,  the  mere 
presence  of  so  holy  a  man  inspired  me  with 
such  awe,  that  I  dared  not  speak  when  he 
looked  up   from   his   book.       On   one   occasion 


INTRODUCTION  21 

it  happened  that  I  was  standing  near  him  in 
the  choir,  and  he  turned  to  the  book  we  had, 
and  sang  with  us.  And,  standing  close  behind 
me,  he  supported  himself  by  placing  both  his 
hands  on  my  shoulders ;  and  I  stood  quite 
still,  scarcely  daring  to  move,  so  astonished 
was  I  at  the  honour  he  had  done  me."  What 
a  picture  for  an  artist ! 

At  the  end  of  his  school  years  at  Deventer 
Thomas  set  out  for  Mount  St  Agnes,  which  was 
thenceforward  to  be  his  home.  As  he  passed 
through  Zwolle  on  his  way,  he  applied  for  and 
received  one  of  Pope  Boniface's  Indulgences, 
which  were  then  on  sale  in  the  town.  At 
Mount  St  Agnes  he  was  "mercifully  received." 
His  brother  was  Prior  there  at  the  time,  and 
it  was  against  the  rules  to  have  two  brothers 
in  the  same  house,  but  this  objection  was  set 
aside.  Here  he  passed  through  the  grades  of 
novice  and  of  j "rater  cornier  sus,  and,  after  seven 
years'  waiting,  assumed  the  cowl  on  June  10, 
1406. 

Here  in  Mount  St  Agnes  he  lived  till  the  day 
of  his  death,  July  25,  1471.  Once  we  hear 
of  his  travelling  to  Windesheim  on  business.  In 
1429  he  accompanied  the  rest  of  the  brethren 
in  their  migration  to  Ludenkerk,  to  escape 
the  interdict  which  was  the  consequence  of  a 
disputed  election   to   the  Bishopric   of  Utrecht. 


22  INTRODUCTION 

During  this  absence  he  was  called  away  from 
Ludenkerk  to  the  Convent  of  Bethany,  near 
Arnheim,  to  wait  upon  his  dying  brother. 
Altogether  he  seems  to  have  been  away  from 
Mount  St  Agnes  for  about  three  years  out  of 
seventy -two.  Twice  he  was  sub -prior,  once 
he  was  procurator,  or  bursar,  of  the  com- 
munity, but  the  business  of  these  offices  fretted 
him,  and  he  appears  to  have  been  glad  to 
fall  back  into  the  quiet  round  of  copying  good 
books,  writing  his  little  treatises,  teaching  his 
novices,  and  meditating  in  his  beloved  cell. 
Ama  nesciri,  he  says  in  the  Imitation,  and  his 
happiness  was  found  in  those  conferences  which 
were  a  feature  of  the  religious  life  among  the 
Augustinians,  when  three  or  four  brethren 
would  meet  together  to  exchange  their  spiritual 
experiences,  or,  better  still,  in  angello  cum  Hbello, 
"  in  a  little  nook  with  a  little  book,"  or,  best 
of  all,  in  those  precious  moments  when  the 
divine  grace  flooded  his  soul  and  he  heard 
the  voice  of  the  Beloved.  The  great  charm 
of  the  Imitation  is  its  absolute  sincerity ;  it  is 
a  faithful  picture  of  the  writer's  life,  a  life  like 
that  hidden  moorland  brook  which  Keble  has 
described  in  the  Christian  Tear.  Mr  Wheatley, 
in  his  Story  of  the  Imitation,  gives  a  portrait 
of  a  Kempis.  He  is  depicted  in  long,  soft 
robes,   with   a   book    in    his    hand,   and   a   face 


INTRODUCTION  23 

sweet,  timid,  pale,  and  pensive,  like  a  lily 
bathed  in  dew,  or  like  an  incarnation  of  the 
Imitation. 

IV 

Some  Characteristics  of  the  "Imitation" 

Thomas  a  Kempis  was  a  priest ;  he  was  a 
monk ;   he  was  also,  in  some  sense,  a  mystic. 

He  was  a  priest  of  the  fifteenth  century.  As 
such  he  wrote  the  third  book  of  the  Imitation, 
and  as  such  he  believed  and  practised  all  that 
the  Western  Church  of  that  day  required  of 
her  sons.  Everything  that  the  reformers  called 
into  question  is  to  be  found  in  his  writings. 
He  availed  himself  of  an  Indulgence;  he  held 
the  scholastic  doctrine  of  Transubstantiation ;  he 
speaks  without  a  shadow  of  misgiving  of  the 
adoration  of  saints,  Masses  for  the  dead,  lay 
communion  in  one  kind,  auricular  confession, 
penance.  He  did  not  permit  himself  to  ques- 
tion. "Blessed,"  he  says,  "is  the  simplicity, 
which  leaves  the  difficult  ways  of  dispute  :  and 
goes  forward  in  the  plain  and  solid  path  of 
God's  Commandments." 

To  him  the  whole  mediaeval  system,  just 
as  it  stood,  was  God's  command.  One  so 
gentle  and  so  meek  could  hardly  have  been  a 
persecutor  under  any  circumstances.  At  least 
we   would    fain    believe    so.       Yet   his    phrase, 


24  INTRODUCTION 

Beata  Simplicilas,  was  written  not  far  from  the 
year  141 6  in  which  Huss  was  burned  alive 
at  Constance.  There  is  a  story  that  an  old 
woman  busied  herself  with  heaping  up  faggots 
round  the  stake.  0  sancta  simpllc'itas,  said  the 
dying  martyr. 

What  line  a  Kempis  would  have  taken,  if 
his  lot  had  fallen  in  the  days  of  Luther,  it 
is  impossible  to  say.  The  corruptions  and 
disasters  of  his  time  awoke  in  him  neither 
indigntaion  nor  despondency.  He  touches  with 
gentle  regret  on  the  troubles  of  Emperor  and 
Pope,  on  the  decay  of  monastic  life,  on  the 
greediness  of  the  clergy,  who  ran  about  after 
benefices  to  the  neglect  of  their  own  souls,  on 
the  folly  of  pilgrimages,  but  he  saw  no  evil 
which  the  pious  soul  could  not  mend  for  itself 
at  once  by  retiring  into  Christ.  If  the  storm 
had  broken  in  his  lifetime,  would  he  have  fol- 
lowed Melancthon  or  Erasmus  ?  Probably  he 
would  have  died  in  his  cowl  like  Staupitz,  at 
once  attracted  by  Luther  and  repelled,  driven 
more  deeply  into  the  recesses  of  his  own  spirit 
by  confusions  to  which  he  could  see  no  end. 
Men  like  a  Kempis  are  the  Falklands  of  the 
spiritual  commonwealth.  They  are  children  of 
peace,  and  cannot  guide  the  whirlwind. 

He  was  also  a  monk  in  the  declining  days  of 
monasticism,   when  the   convent  was  no  longer 


INTRODUCTION  25 

the  nursery  of  all  art  and  science,  of  all  learn- 
ing, and  the  best  statesmanship,  but  had  become 
once  more,  what  at  first  it  was  intended  to  be, 
simply  the  home  of  self-denial  and  contempla- 
tion. Now  that  all  other  fields  of  energy  were 
closed  to  him,  the  monk  was  bound  to  realise 
his  one  ideal  or  perish.  If  he  was  not  called 
and  chosen  for  the  cloister,  he  was  indeed  in 
evil  case.  But  the  convent  gate  could  not  shut 
out  nature,  and  there  were  many  who  regretted 
the  world  which  they  had  too  hastily  left. 

Thomas  speaks  of  brethren  walking  disorderly, 
but  he  makes  no  complaint  of  profligacy.  What 
we  discern  in  his  pages  is  the  intolerable  little- 
ness of  the  monastic  life,  the  idleness,  the  gossip, 
the  desire  to  get  outside  the  walls  on  any  pretext, 
the  making  of  great  secrets  out  of  nothing,  the 
querulousness  and  petty  cabals  and  rebellions. 
Few  were  as  good  and  pure  as  they  had  been 
at  the  beginning  of  their  conversion.  Even 
the  best  men  suffered  heavily  from  the  constant 
spiritual  strain.  All  the  troubles  of  the  world 
the  monk  had  put  behind  him  ;  by  renouncing 
its  toils  and  its  chances  he  had  escaped  its 
sorrows,  but  only  to  find  that  all  life's  bitter- 
ness was  concentrated  in  one  black  drop  which 
he  called  by  the  name  of  Accidie,  sadness, 
tedium,  fatigue,  coldness,  dryness  of  spirit. 

These    words    are    always    recurring    in    the 


26  INTRODUCTION 

Imitation,  and  we  can  understand  them  only  by 
calling  up  the  idea  of  the  monastic  life.  The 
one  and  only  joy  of  the  recluse,  for  which  he 
had  sacrificed  all  that  other  men  held  dear, 
was  spiritual  communion.  To  feel  his  heart 
enlarged  by  the  sweet  rapture  of  divine  love — 
this  was  his  constant  hope  by  day  and  night, 
for  this  he  macerated  his  flesh,  spent  long  hours 
before  the  altar,  imprisoned  himself  alone  in  his 
cell.  There  were  moments  when  Paradise 
opened  before  his  gaze,  but  there  were  also 
times  when  everything  seemed  to  fret  and 
aggravate,  when  the  heavens  were  as  brass, 
and  life  a  hill  of  sand. 

All  Christians  find  the  same  trial,  but  there 
are  many  ways  of  escape ;  the  charities  of 
family  and  social  life  hang  round  us,  and  pour 
their  balm  into  the  weary  spirit.  But  the 
monk  had  no  such  comfort.  In  his  dark  hour 
there  was  none  to  protect  him  against  doubt 
and  despair.  All  he  could  do  was  to  wait, 
fearfully  watching  the  abyss  of  his  own  spirit, 
till  the  cloud  rolled  away  and  light  returned. 
This  is  why  the  mystic  teachers  dwell  so  much 
on  Disinterested  Love,  on  "  serving  God  for 
nought."  The  true  lover  asks  for  no  reward,  not 
even  for  the  presence  of  his  Beloved. 

It  has  sometimes  been  urged  that  the  monastic 
ideal,  as  we  find  it  depicted  in  the  Imitation,  is 


INTRODUCTION  27 

only  a  highly-refined  selfishness.  If  this  were 
true,  we  should  be  forced  to  condemn  many 
noble  lives. 

But  there  is  much  to  be  said  on  the  other 
side.  The  monastic  ideal  differed  greatly. 
Some  orders,  as  the  Carthusian,  were  much  more 
ascetic,  contemplative,  unproductive,  than  the 
Benedictine  or  the  Augustinian.  But,  generally 
speaking,  a  great  monastery  was  like  a  great 
college,  and  teemed  with  the  most  varied 
activities.  The  whole  of  the  book  trade  was 
carried  on  there,  and  within  its  walls  were  to 
be  found  musicians,  artists,  medical  men, 
architects,  statesmen,  historians,  poets,  school- 
masters, at  a  time  when  these  arts  did  not  and 
could  not  exist  anywhere  else.  All  the 
industries  connected  with  the  management  of 
land  were  pursued  there  with  system  and 
intelligence.  Even  in  the  later  days  of  the 
new  orders,  when  a  man  put  on  the  cowl,  he 
found  ready  to  his  hand  a  wider  sphere  of 
usefulness  than  he  could  easily  have  discovered 
in  secular  life. 

Contemplation  was  by  no  means  the  only 
duty  of  the  monk,  though  it  was  above  all 
others.  But  what  are  we  to  say  of  the  con- 
templative life  in  itself.  Is  it  selfish  to  desire 
the  vision  of  God  above  all  things,  and  to 
make  it  the  chief  object  of  pursuit  ? 


28  INTRODUCTION 

The  question  hinges  mainly  on  two  points. 
The  monk  cut  himself  loose  from  all  ties  of 
ordinary  human  affection.  He  left  behind  him 
father  and  mother,  brother  and  sister,  and  he 
refused  to  marry.  So  do  thousands  of  others  ; 
so  do  soldiers  and  sailors,  and  sons  who  go 
to  seek  their  fortunes  in  the  colonies.  But 
the  monk  went  farther  than  this.  His  eyes 
were  fixed  on  the  kingdom  of  heaven,  where 
there  is  neither  marrying  nor  giving  in  marriage. 
He  held  that  love  is  of  God,  and  that  we 
should  love  one  another  as  children  of  God, 
and  for  no  other  reason.  Let  us  listen  to 
what  a  Kempis  says — "  Above  all  therefore 
that  be  dear :  let  Jesus  alone  be  specially 
beloved.  Love  all  for  Jesus  :  but  Jesus  for 
Himself.  Never  desire  to  be  singularly  com- 
mended or  beloved ;  for  this  is  for  God 
alone :  who  hath  none  like  unto  Himself. 
Neither  do  thou  desire  that  the  heart  of  any 
should  be  set  on  thee ;  nor  do  thou  set  thy 
heart  on  the  love  of  any :  but  let  Jesus  be 
in  thee  and  in  every  good  man." 

Thomas  himself  was  loving  and  beloved,  nor 
was  he  by  any  means  insensible  to  the  ties  of 
blood,  for  he  waited  with  great  devotion  on  the 
last  sickness  of  his  brother  John.  There  is 
undeniably  something  awful  m  his  language 
about  love.      But  the  question  is  not  whether  it. 


INTRODUCTION  29 

is  awful,  but  whether  it  is  just.  What  Thomas 
means  is  that  no  love  can  endure  except  in  so 
far  as  it  is  built  upon  the  Eternal.  It  is  diffi- 
cult to  deny  this. 

The  second  point  is,  that  all  men  fortun- 
ately are  not  alike.  Most  Englishmen  prob- 
ably agree  with  Milton  in  his  disparagement 
of  "  cloistered  virtue."  We  are  a  pugnacious 
not  a  mystical  race,  disciples  of  Hobbes  and  of 
Locke,  and  we  are  inclined  to  regard  the  con- 
templative as  an  athlete  who  has  slunk  out  of 
the  arena,  and  professes  to  despise  the  crown 
which  he  had  no  chance  of  winning.  We 
suffer  the  artist  and  the  student  to  exist,  but 
on  condition  that  they  make  a  name,  and  also 
make  money. 

The  contemplative  was  a  student,  an  artist, 
a  devotee  of  the  true,  the  beautiful,  and  the 
good,  who  made  no  money.  Sometimes  he 
did  useful  work — let  us  remember  the  Bible 
which  Thomas  copied  out  in  his  exquisite 
handwriting  in  four  large  volumes,  or  the 
school  at  Herzogenbusch  with  its  twelve 
hundred  pupils.  He  preached  zealously,  and 
he  organised  in  his  own  way.  But  he  did 
not  attend  committees,  nor  mount  platforms, 
nor  meddle  with  politics,  nor  seek  preferment, 
nor  beat  the  drum.  Or,  to  put  the  matter  less 
invidiously,  his    one   study  was  to  get  close  to 


3o  INTRODUCTION 

God,  and  to  persuade  others  to  do  the  same. 
He  would  persuade  with  infinite  patience,  but 
he  would  not  contend,  because  he  believed  that 
"the  Truth  speaketh  inwardly  without  noise 
of  words.' ' 

Certainly  the  world  would  have  been  poorer 
without  the  Imitation,  and  there  is  still  room 
for  such  lives  as  that  of  a  Kempis.  It  is  not 
the  life  for  everybody,  but  our  Lord  Himself 
taught  us  the  two  great  lessons  of  Vicarious 
Suffering  and  Vicarious  Faith.  Men  are 
bound  together  in  this  world  in  very  singular 
ways,  by  their  needs,  by  their  weakness.  They 
all  suffer  for  one  another,  and  they  also  believe 
for  one  another,  and  know  for  one  another. 

Life  is  so  constituted  that  we  need  reservoirs 
of  every  kind  of  excellence,  of  intelligence,  of 
knowledge,  of  practical  ability,  of  morality. 
No  man  is  sufficient  for  himself.  At  every 
turn  he  must  borrow,  and  he  must  lend. 

The  contemplative  life  is  such  a  reservoir, 
a  storage-ground  of  moral  force.  It  is  the 
nursery  in  especial  of  two  great  graces,  Humility 
and  Purity,  neither  being  easy  of  attainment  in 
the  struggle  of  the  world.  Excellence  in  any 
function  is  purchased  by  stinting  other  functions, 
and  no  doubt  there  is  a  certain  loss  in  all  secluded 
lives.  The  torch  burns  itself  away,  but  it  gives 
light ;  the   flower   wastes  the  plant,  but   it   is  a 


INTRODUCTION  31 

flower.  The  individual  loses,  but  the  com- 
munity gains,  and  the  community  can  repay 
what  the  individual  has  sacrificed. 

It  is  really  waste  of  time  to  ask  whether 
the  contemplative  life  is  better  than  the  practical, 
or  the  practical  than  the  contemplative.  God 
made  them  both.  Even  Milton  discovered  that 
"  they  also  serve  who  only  stand  and  wait." 

Both  these  characteristics,  the  priestly  and  the 
monastic,  tend  rather  to  limit  the  flow  of  our 
sympathy.  How  then  are  we  to  account  for 
the  vast  popularity  of  the  Imitation  ?  More 
than  three  thousand  editions  of  the  book  are 
known  to  exist.  It  has  been  translated  into 
every  civilized  language,  and  many  barbarous 
dialects.  Even  the  negro  has  his  version.  It 
has  been  said  with  truth  that  no  book  except 
the  Bible  has  been  so  widely  read. 

The  reason  is  to  be  found  in  two  graces 
that  Thomas  had  laboured  for,  in  Purity  and 
Simplicity,,  and  in  two  that  had  come  unsolicited, 
in  Beauty  and  Dignity.  He  was  simple,  and 
he  dipped  his  pen  in  simplicity.  The  character 
is  not  portrayed,  but  reveals  itself.  We  see  a 
white  soul. 

But  Simplicity  and  Purity  are  the  "  two 
wings"  on  which  a  man  is  lifted  up  from  earth. 
"  He  that  humbleth  himself  shall  be  exalted." 
He  is  invested   with    something    of  the  beauty 


32  INTRODUCTION 

and  the  dignity  of  the  Eternal  Spirit  before 
which  he  bows.  He  finds  not  only  wisdom 
and  strength,  but  that  art  which  alone  is 
universal  and  imperishable,  which  flows  from 
the  Ideal,  and  is  given  only  to  those  who 
surrender  themselves  to  the  Ideal. 

We  must  not  attempt  to  analyse  the  Imitation. 
The  religion  of  the  heart  is  impatient  of  logical 
categories.  But,  as  Thomas  has  been  usually 
ranked  among  the  semi-mystics,  some  endeavour 
should  be  made  to  explain  what  this  means. 

The  perfect  Mystic  is  one  who  relies  upon 
the  Inner  Light  and  shuts  his  eyes  to  facts.  He 
speaks  commonly  of  the  "  divine  intoxication," 
and  in  truth  he  is  as  one  full  of  heady  wine. 
This  world,  this  world  of  differences,  has  for 
him  no  meaning  at  all,  no  lesson  and  no 
restraint. 

The  half  Mystic  also  believes  that  the  soul 
has  an  eye  and  an  ear  for  communing  with 
God.  But  he  holds  that  the  inner  light  is 
not  equally  nor  always  given  to  all  men,  that 
it  is  kindled  by  the  divine  grace,  by  means  of 
strong  discipline,  in  a  society.  From  this  point 
of  view  the  world  is  far  from  unmeaning  ;  it 
is  a  sacrament,  and  its  differences  are  the  steps 
in  Jacob's  ladder.  "  If  thy  heart  were  right ; 
then  every  creature  would  be  unto  thee  a  mirror 
of  life  and  a  book   of  holy  doctrine." 


INTRODUCTION  33 

Semi-mysticism  is  in  fact  a  name  for  that 
type  of  religion  which  believes  in  personal 
inspiration,  yet  stands  between  pure  idealism 
on  the  one  side  and  mere  induction  on  the 
other.  Between  the  two  extremes  of  Mysticism 
and  Empiricism,  there  are  infinite  niceties  of 
shade  and  gradation.  We  distinguish  them  by 
their  bearing  on  reality,  on  the  facts  of  life. 

There  are  several  points  at  which  we  may 
apply  this  test  to  the  Imitation. 

The  perfect  Mystic  always  ends  by  sinking 
his  own  existence  in  the  Eternal  One.  Thomas 
believed  that  even  in  heaven  he  should  still 
retain  his  individuality.  "  Good  Jesus,"  he 
cries,  "  when  shall  I  stand  to  see  Thee,  when 
shall  I  contemplate  the  glory  of  Thy  kingdom  ?  " 
Closely  connected  with  this  thought  is  the 
insistence  with  which  he  dwells  upon  the 
Cross,  the  great  safeguard  of  personality.  The 
true  Mystic  thinks  solely  or  mainly  of  the 
Incarnation. 

The  keynote  of  the  Imitation  is  Peace.  The 
Mystic  held  that  perfect  peace  could  at  any 
moment  be  obtained  by  shutting  the  door  upon 
the  world.  Thomas  knew  better.  "The  king- 
dom of  God  is  peace  and  joy  in  the  Holy 
Spirit,"  but  "  He  that  knows  best  how  to 
suffer:  will  possess  the  greatest  peace."  It  is 
peace  in  the  midst  of  warfare,  a  spot  of  calm 
c 


34 


INTRODUCTION 


in  the  bosom  of  the  storm.  Thomas  teaches 
that  it  is  within  us — this  is  a  truth  well  known 
even  to  heathen  moralists — and  that  it  is  reached 
through,  is  in  a  sense  made  by,  the  storm — 
this  is  the  Christian  secret. 

No  earnest  seeker  after  truth  will  be  per- 
plexed by  the  sharp  distinction  which  runs 
through  the  Imitation  between  the  outward  and 
the  inward.  It  is  a  book  upon  the  Inner  Way, 
and  it  teaches  that  the  outer  has  no  value 
except  as  it  helps  towards,  or  flows  from,  the 
presence  of  Christ's  spirit  in  the  heart.  There 
were  those  who  denied  all  value  to  forms,  cere- 
monies, conduct,  discipline.  They  sat  still, 
says  Ruysbroek,  "with  introverted  eyes,"  doing 
nothing,  thinking  of  nothing,  waiting  in  a  sort 
of  stupor  for  the  Formless  Vision.  Ruysbroek's 
own  wife  belonged  to  these  Quietists,  and  he 
had  been  sorely  plagued  by  her  whims.  There 
were  others  who  placed  religion  in  hair-shirts, 
fasting  and  the  never-ending  drill  of  the  cloistral 
life.  Thomas  values  forms  at  their  just  worth. 
Many  are  easily  abused  and  of  little  real  help. 
"  Some,"  he  says,  "  carry  their  devotion  in 
their  books :  some  in  images  ;  some  in  out- 
ward signs  and  figures."  "  Many  run  to 
distant  places  to  visit  the  relics  of  the  saints ; 
and  but  little  amendment  is  reaped  thereby." 
Yet  for  us,  in  this  life,  forms  are  God's  ordin- 


INTRODUCTION  35 

ances,  and  must  not  be  neglected.  "  I  must 
be  contented  in  the  light  of  true  faith,  and 
therein  walk  till  the  day  of  eternal  brightness 
dawns ;  and  the  shadows  of  figures  flee  away. 
But  when  that  which  is  perfect  is  come,  the 
use  of  sacraments  shall  cease."  Yet  not  till 
then. 

Three  times  in  his  life  he  is  recorded  to 
have  seen  visions.  Once  he  was  warned  in  a 
dream  of  the  death  of  the  Prior  of  Windesheim. 
In  another  dream  the  Virgin  appeared  and 
reproved  him  for  neglecting  her  service ;  in 
another  Satan  came  and  was  put  to  flight  by 
the  Holy  Name.  But  he  seems  neither  to 
desire  nor  to  expect  such  experiences,  and  he 
knew  well  that  for  the  Beatific  Vision  we  must 
be  content  to  wait,  till  Jesus  is  all  in  all  to 
us.  What  he  yearned  for  was  Consolation ; 
he  calls  it  also  Devotion,  or  Grace.  It  is 
the  sweet  fervour  of  personal  union  and  love, 
by  which  the  heart  is  enlarged.  He  knew 
that  this  joy  cannot  be  constant  even  in  the 
greatest  saints.  There  are  times  when  the  soul 
is  like  Kidron  in  summer.  God  sends  this 
heavenly  visitation  and  withdraws  it  as  He  sees 
best.  We  must  not  demand  it.  "  Why  seekest 
thou  rest :  since  thou  art  born  to  labour  ?  Set 
thyself  for  patience,  rather  than  for  consolations ; 
and  for  carrying  the  Cross  rather  than  for  joy." 


36  INTRODUCTION 

He  warned  his  novices  that  "  many  have  been 
ruined  by  devotion,"  by  the  attempt,  he  means, 
to  manufacture  grace.  There  was  grave  need 
for  this  fatherly  admonition.  Thomas  is  always 
pastoral,  always,  that  is  to  say,  practical  and 
real. 

Another  point  that  calls  for  a  few  words  of 
comment  is  his  view  of  knowledge. 

Those  who  are  familiar  with  the  Confessions 
will  remember  how  in  the  case  of  St  Augustine 
abstract  thought  went  hand  in  hand  with  moral 
truth,  how  even  in  the  Conversation  at  Ostia 
earthly  science  leads  the  saint  to  the  foot  of 
the  "inner  staircase,"  and  Nature  delivers  her 
message  before  the  Heavenly  Voice  is  heard. 
Thomas  had  passed  straight  from  the  grammar 
school  to  thg  cloister,  and  cherished  a  gentle 
dislike  for  the  "  curious "  metaphysics  of  the 
Rue  du  Fouarre.  But  when  he  asks  "  What 
have  we  to  do  with  genera  and  species  ? "  he 
cannot  be  altogether  acquitted  of  ingratitude. 
We  may  allow  that  knowledge  is  a  means  and 
not  the  end,  but  it  is  a  means,  and  the  less 
we  know  for  ourselves  the  more  others  must 
know  for  us.  Thomas  forgot  how  much  he 
owed  to  Aquinas.  The  broad  shield  of  the 
great  Dominican  was  spread  before  him,  and 
enabled  him  to  eat  his  bread  in  peace.  He 
took  the  theology,  and  gently  blamed  the  strife 


INTRODUCTION  37 

of  words  without  which  it  could  not  have  been 
secured. 

It  is  just  here  that  he  is  most  of  a  mystic. 
"  Happy  the  man  whom  truth  instructs  by 
itself,  not  by  figures  and  words  that  pass." 
"  He  to  whom  the  Eternal  Word  speaks  ;  is 
set  free  from  many  opinions."  These  words, 
if  pressed,  would  carry  us  far  beyond  the 
ordinary  limits  of  his  thought.  Thomas  had 
taken  Love  for  his  teacher.  But  what  does 
Love  teach  without  intelligence  ? 

All  this  is  practically  what  we  mean  by 
the  religion  of  the  heart.  We  call  it  semi- 
mysticism,  because,  while  it  believes  in  the 
Inner  Light,  it  regards  this  illumination  as 
chiefly  moral  and  identifies  it  with  Love. 
There  is  however  also  a  historical  reason. 
The  Imitation  belongs  to  a  school  of  thought 
which  may  be  said  to  begin  with  St  Augustine, 
and  runs  down  through  the  French  writers, 
St  Bernard,  the  Victorines,  Alain  de  Lille, 
to  the  Germans  of  the  fourteenth  century, 
Tauler,  Suso  and  Ruysbroek.  In  its  later 
stages  it  becomes  more  and  more  of  a  reaction 
against  dry  scholastic  logic  on  the  one  hand, 
and  extreme  mysticism  on  the  other. 

The  latter  was  the  chief  danger.  Those 
ideas  of  Eternity,  Immanence,  Unity,  which  to 
many  seem  so  thin  and  unpractical,  are  in  fact 


38  INTRODUCTION 

the  most  tremendous  explosives,  shaking  state 
and  church  alike.  In  society  their  brood  is 
Communism,  in  religion  Pantheism.  Both  these 
evil  spirits  were  abroad  in  France,  in  Germany, 
and  even  in  England.  The  thirteenth  and 
fourteenth  centuries  were  the  age  of  Averroism, 
of  Joachim  and  his  Eternal  Gospel,  of  the 
Fraticelli  and  of  the  Lollards.  It  is  noticeable 
that  it  was  an  age  of  great  distress.  France 
was  devastated  by  the  English  wars,  and  the 
Turks  were  closing  in  upon  Constantinople. 
The  Black  Death  was  raging.  For  the  Church 
it  was  the  time  of  the  Babylonian  Captivity 
and  the  great  Schism,  a  time  of  extreme  cor- 
ruption and  grave  scandal.  Amidst  all  these 
disasters  a  new  spirit  was  rising.  Nations  were 
shaping  themselves  and  the  vernacular  literatures 
were  beginning  to  bloom ;  it  was  the  period  of 
Dante,  Petrarch  and  Boccaccio,  of  Chaucer  and 
Piers  Plowman.  When  a  Kempis  died  the 
Renaissance  was  close  at  hand. 

At  such  times  revolt  is  in  the  air,  and  revolt 
is  always  metaphysical  or  mystical.  The  danger 
was  averted  in  municipal  life  by  force  of  arms, 
in  the  schools  by  the  strong  theology  of  Aquinas, 
in  the  Church  at  large  perhaps  chiefly  by  the 
semi-mystics,  who  shewed  once  more  how 
metaphysics  may  be  reconciled  to  life,  not  by 
sweeping    away    all    differences   in  a  flood,  but 


INTRODUCTION  39 

by  harmonising  them  through  self-denial  and 
Christian  charity.  After  the  wind,  the  fire 
and  the  earthquake,  comes  the  still  small  voice. 
Religion  falls  back  upon  the  heart.  This  was 
in  fact  the  position  of  a  Kempis.  He  had  seen 
Pantheism  close  at  hand  in  Eckhart  and  in  the 
Brothers  and  Sisters  of  the  Free  Spirit. 

Enough  has  been  said  to  explain  the  general 
meaning  of  the  Imitation,  and  beyond  this  it  is 
needless  to  extend  these  comments  on  the  book. 
As  the  manna  was  said  to  cause  in  each  man's 
mouth  the  flavour  of  the  meat  he  loved  best,  so 
all  great  masterpieces  speak  with  different  voices 
to  different  hearts.  In  them  deep  calls  to  deep, 
and  no  stranger  can  intervene.  Yet  a  final 
word  may  be  permitted  about  one  curious 
influence  of  the  Imitation  on  modern  thought. 

It  is  not  in  any  way  surprising  that  such 
men  as  Luther,  Wesley,  Johnson,  Chalmers,  de 
Lamartine,  Ampere,  Leibnitz,  should  have  loved 
the  Imitation,  or  that  General  Gordon,  the 
soldier  mystic,  should  have  carried  it  about  with 
him.  Lamennais  said  that  "the  Imitation  has 
made  more  saints  than  all  the  books  of  contro- 
versy .  .  .  One  would  almost  imagine  that  it 
was  written  by  one  of  those  pure  spirits  who 
have  seen  God  face  to  face."  Even  Zwinglians 
find  edification  even  in  the  Book  on  Holy  Com- 
munion.     The  teaching  of  a  Kempis  rises  above 


4o  INTRODUCTION 

the  low  hills  by  which  all  our  controversies  are 
bounded,  and  speaks  to  the  universal  heart  of 
Christendom. 

But  how  singular  that  Comte,  the  Positivist, 
should  have  found  in  the  Imitation  "  one  of  the 
principal  daily  sources  of  nourishment  and  con- 
solation "  for  his  soul ! 

The  explanation  is  found  in  the  fact  that 
there  is  a  modern  form  of  scientific  or  philo- 
sophic thought,  which,  while  rejecting  the 
Christian  tradition,  does  yet  hold  firmly  to  the 
solidarity  of  the  human  family.  It  assumes  a 
very  different  practical  bent  according  as  it  is 
built  upon  German  metaphysics  or  French 
science.  The  English  reader  need  hardly  be  re- 
minded how  widely  Carlyle  diverged  from  Mill 
on  points  of  the  deepest  practical  import.  But 
if  man  is  to  be  a  family,  whether  the  supreme 
object  of  our  reverence  is  the  One  or  Humanity, 
self-denial  must  always  be  a  cardinal  virtue. 
Where  is  it  more  emphatically  preached  than 
in  the  Sartor  Resartus  I  The  same  thought  is 
not  less  vital  in  the  religion  of  Comte.  All 
religious  men,  even  all  earnestly  moral  men, 
know  that  they  must  bear  the  cross.  The  cross 
is  as  necessary  to  Marcus  Aurelius  as  to  a 
Kempis,  but  they  understand  it  in  different 
ways,  because  they  connect  it  with  a  different 
ideal. 


INTRODUCTION  41 

How  easily  are  we  here  reminded  of  that 
passage  of  the  Mill  on  the  Floss  (Book  iv. 
chap.  3 )  where  George  Eliot  calls  up  the  spirit 
of  Thomas  a  Kempis  to  soothe  the  trouble  of 
her  wayward  heroine  !  We  all  remember  "  the 
little,  old,  clumsy  book,"  that  Maggie  Tulliver 
found  on  the  window-shelf;  "  it  had  the  corners 
turned  down  in  many  places,  and  some  hand, 
now  for  ever  quiet,  had  made  at  certain  passages 
strong  pen-and-ink  marks,  long  since  browned 
by  time.  Maggie  turned  from  leaf  to  leaf  and 
read  where  the  quiet  hand  pointed. "  It  is  a 
magic  picture — the  daughter  of  the  nineteenth 
century  beating  her  wilful  little  wings  against 
the  bars  of  her  cage — the  hand  of  some  fellow- 
sufferer  in  the  forgotten  past  stretched  out  from 
the  grave  in  sympathy,  and  pointing  to  the  old 
Dutch  monk  in  his  whitewashed  cell. 

Let  us  read  on  further.  "  In  the  ardour  of 
first  discovery  renunciation  seemed  to  her  the 
entrance  into  that  satisfaction  which  she  had  so 
long  been  craving  in  vain.  She  had  not  per- 
ceived— how  could  she,  until  she  had  lived 
longer  ? — the  inmost  truth  of  the  old  monk's 
outpourings,  that  renunciation  remains  sorrow, 
though  a  sorrow  borne  willingly."  But  is  this 
the  last  word  of  a  Kempis  ?  Let  us  hear  what 
he  says  himself.  "  Set  thyself  therefore  like  a 
good  and  faithful  servant  of  Christ  to  carry  man- 


42  INTRODUCTION 

fully  the  cross  of  thy  Lord  :  who  out  of  love 
was  crucified  for  thee.  Drink  of  the  Lord's 
cup  with  hearty  affection  :  if  thou  desire  to  be 
His  friend  and  to  have  part  with  Him.  So 
when  we  have  perused  and  searched  all  be  this 
the  final  conclusion.  That  through  many  tribu- 
lations :  we  must  enter  into  the  Kingdom  of 
God/' 

The  cross  which  is  an  abstraction  has  little 
meaning,  less  authority,  and  no  comfort. 
Thomas  never  mentions  the  cross,  except  as 
the  symbol  of  the  Redeemer,  the  mark  of  His 
friends,  the  fountain  of  love  and  joy,  and  the 
key  to  the  kingdom  of  heaven.  Hence  the  self- 
denial  which  he  teaches  is  not  a  living  death, 
but  a  dying  life.  The  final  word  is  not  death 
but  life ;  the  tribulation  leads  to  the  Kingdom 
of  God,  which  is  peace  and  joy  in  the  Holy 
Spirit. 


HERE  BEGIN 
CHAPTERS 


Of  the  Imitation  of  Christ,  and  Contempt 

of  all  the  Vanities  of  the  World 
Of  the  Humble  Conceit  of  Ourselves 
Of  the  Doctrine  of  Truth     . 
Of  Prudence  in  Our  Actions 
Of  the  Reading  of  Holy  Scriptures  . 
Of  Inordinate  Affections 
Of  flying  from  Vain  Hope  and  Pride 
That  too  much  Familiarity  is  to  be  shunned 
Of  Obedience  and  Subjection 
Of  avoiding  Superfluity  in  Words    . 
Of  the   obtaining   of   Peace,    and    Zealous 

Desire  of  Progress 
Of  the  Good  of  Adversity    . 
Of  resisting  Temptation 
Of  avoiding  Rash  Judgment 
Of  Works  done  in  Charity  . 
Of  bearing  with  the  Defects  of  Others 
Of  the  Monastic  Life 
Of  the  Examples  of  the  Holy  Fathers 
Of  the  Exercises  of  a  good  Religious 
Of  the  Love  of  Solitude  and  Silence 
Of  Compunction  of  Heart    . 
Of  the  Consideration  of  Human  Misery 
Of  Meditation  on  D&ath 
Of   Judgment,    and    the     Punishment     of 

Sinners 
Of  the  Zealous  Amendment  of  our  whole 

Life       .... 


n 
ill 

iv 
v 

vi 

vii 
viii 

ix 
x 

xi 

xii 

xiii 

xiv 

xv 

xvi 

xvii 

xviii 

xix 

xx 

xxi 

xxii 

xxiii 

xxiv 

xxv 


HERE    BEGIN 
ADMONITIONS    USEFUL 
FOR  A  SPIRITUAL  LIFE 


[FIRST    BOOK] 

OF  THE  IMITATION  OF  CHRIST,  AND 
CONTEMPT  OF  ALL  THE  VANITIES 
OF  THE  WORLD 

CHAPTER    I 

TT7HOSO  followeth  Me,  walketh  not  in 
^  '  darkness : l  saith  the  Lord.  These 
are  the  words  of  Christ  by  which  we  are 
admonished,  to  imitate  His  life  and  manners  : 
if  we  will  be  truly  enlightened,  and  delivered 
from  all  blindness  of  heart.  Be  it  therefore 
our  chief  pursuit :  to  meditate  upon  the  life  of 
Jesus  Christ. 

The  doctrine  of  Christ  excels  all  doctrines 
of  holy  men  ;  and  whoso  had  the  Spirit : 
would  find  therein  the  hidden  manna.2  But 
it  happens  that  from  often  hearing  many  have 
but  small  desire  for  the  Gospel :  because  they 
have  not  the  Spirit  of  Christ.  But  whoso 
would  fully  and  feelingly  understand  the  words 
of  Christ :  must  endeavour  to  conform  his 
whole  life  to  Him.  What  doth  it  profit  thee 
to  lecture  profoundly  on  the  Trinity  ;  if  thou 
be  void  of  humility  and  thereby  displeasing  to 

1  John  viii.  12.  2  Apoc.  ii.  17. 

45 


46     THE  IMITATION  OF  CHRIST     bk.  i. 

the  Trinity  ?  Truly  profound  words  do  not 
make  a  man  holy  and  just :  but  a  virtuous  life 
makes  him  dear  to  God.  I  had  rather  feel 
compunction :  than  know  its  definition.  If  thou 
knewest  the  whole  Bible  in  the  letter1  and  the 
sayings  of  all  philosophers ;  what  would  all 
that  profit  thee  without  the  love  of  God  and 
grace  ? 

Vanity  of  vanities  and  all  is  vanity  :  except 
to  love  God  and  to  serve  Him  only.2  This 
is  the  highest  wisdom  :  through  contempt  of 
the  world  to  journey  towards  the  Kingdom  of 
Heaven.  Vanity  therefore  it  is  to  seek  after 
perishing  riches :  and  to  trust  in  them.  Vanity 
is  it  also  to  solicit  honours  :  and  climb  to  high 
degree.  Vanity  it  is  to  follow  the  desires  of 
the  flesh :  and  to  desire  that  for  which  thou 
must  afterwards  be  heavily  punished.  Vanity 
it  is  to  covet  a  long  life :  and  neglect  a  good 
life.  Vanity  it  is  to  mind  only  the  present 
life :  and  not  foresee  those  things  which  are 
to  come.  Vanity  it  is  to  set  thy  heart  on  that 
which  speedily  passes  away :  and  not  hasten 
thither  where  everlasting  joy  abides. 

1  Extcrius,  that  is  outivardly,  in  the  letter,  not  in  the 
spirit.  Hirsche  translates  this  word  by  heart,  and 
treats  it  as  a  barbarism  for  the  German  ausivendig  or 
the  Flemish  van  buiten.  But  exterius  with  its  cognates 
is  so  commonly  used  in  the  De  Imitatione  in  its  proper 
sense  that  this  can  hardly  be  the  case.  Disccre  exterius, 
which  Hirsche  quotes  from  Florentius,  may  mean 
to  learn  aloud,  by  oral  repetition,  as  legere  exterius,  which 
he  also  quotes,  means  to  read  aloud. 

2  Eccl.  i.  2:  Deut.  vi.  13. 


ch.  i.  THE  ECCLESIASTICAL  MUSIC  47 

Call  often  to  mind  the  proverb ;  The  eye 
is  not  satisfied  with  seeing :  nor  the  ear  filled 
with  hearing.1  Study  therefore  to  withdraw 
thy  heart  from  the  love  of  the  visible  :  and  to 
give  thyself  over  to  the  invisible.  For  they  that 
follow  their  appetites  stain  their  conscience  :  and 
forfeit  the  grace  of  God. 


OF    THE    HUMBLE    CONCEIT    OF 
OURSELVES 

CHAPTER    II 

T^VERY  man  naturally  desires  to  know;2  but 
-'-^  what  avails  knowledge  without  the  fear  of 
God  ?  Better  surely  is  a  humble  peasant  that 
serves  God  :  than  a  proud  philosopher  that 
studies  the  course  of  heaven  and  neglects  him- 
self. Whoso  knows  himself  well  grows  meaner 
in  his  own  eyes  :  and  delights  not  in  the 
praises  of  men.  If  I  understood  all  things  in 
the  world,  and  were  not  in  charity;3  what 
would  it  help  me  in  the  sight  of  God  who 
will  judge  me  according  to  my  deeds? 

Cease  from  an  inordinate  desire  of  knowledge : 
for  therein  is  found  great  distraction  and  deceit. 
Gladly  would  those  who  know  seem  learned 
and  be  called  wise.  There  be  many  things : 
which  to  know  doth  little  or  nothing  profit  the 
soul.  And  he  is  very  foolish  :  that  is  intent 
upon    other   things,    than   those   that    may  avail 

1  Eccl.  i,  8.  2  Aristotle,  Met.  i.  i. 

6  1  Cor.  xiii.  z. 


48     THE  IMITATION  OF  CHRIST     bk.  i. 

him  for  his  salvation.  Many  words  do  not 
satisfy  the  soul ;  but  a  good  life  refreshes  the 
mind  :  and  a  pure  conscience,  gives  great  assur- 
ance in  the  sight  of  God.  The  more  and  the 
better  thou  knowest :  the  more  severely  shalt 
thou  therefore  be  judged  unless  thy  life  be  also 
more  holy.  Be  not  therefore  vain,  of  any  art 
or  science;  but  rather  fear  for  the  knowledge 
that  is  given  thee. 

If  thou  thinkest  that  thou  knowest  much  and 
understandest  well  :  know  also  that  there  be 
many  things  more  which  thou  knowest  not. 
Be  not  overwise  :l  but  rather  confess  thine 
ignorance.  Why  wilt  thou  prefer  thyself  be- 
fore any  ;  since  there  be  many  more  learned 
than  thou,  and  more  skilful  in  the  Law?  If 
thou  wilt  know  or  learn  any  thing  to  profit : 
love  to  be  unknown  and  to  be  little  esteemed.2 

This  is  the  deepest  and  most  profitable  read- 
ing :  the  true  knowledge  and  contempt  of  our- 
selves. To  make  no  account  of  ourselves,  and 
to  think  always  well  and  highly  of  others  :  is 
great  wisdom  and  perfection.  If  thou  shouldest 
see  another  openly  sin,  or  commit  some  heinous 
offence  ;  yet  oughtest  thou  not  to  think  the  better 
of  thyself:   for  thou  knowest  not  how  long  thou 

1  Rom.  xi.  20. 

2  Ama  nesciri  is  from  St  Bernard  i.  782  of  Mabillon's 
ed.  It  was  a  favourite  phrase  among  the  Brethren 
of  the  Common  Life.  Hirsche  notes  that  the  whole 
sentence,  ama  nesciri  et  pro  niJiilo  reputari,  is  found 
in  another  work  of  a  Kempis,  The  Little  Alphabet  of 
a  Monk. 


ch.ii.  THE  ECCLESIASTICAL  MUSIC  49 

shalt  be  able  to  stand  fast  in  good.  We  all  are 
frail :  but  thou  shalt  esteem  none  frailer  than 
thyself. 

OF   THE   DOCTRINE   OF    TRUTH 

CHAPTER    III 


TTAPPY  the  man  whom  truth  teaches  by 
-1-  ■*■  itself,1  not  by  fleeting  figures  and  words  : 
but  as  it  is  in  itself.  Our  opinion  and  our  sense 
often  deceive  us :  and  see  but  little.  What 
profit  is  there  in  lengthy  quibbling  about  dark 
and  hidden  things ;  when  we  shall  not  be 
reproved  at  the  day  of  judgment  because  we 
knew  them  not  ?  It  is  great  folly  to  neglect 
things  that  are  profitable  and  necessary :  and 
take  needless  pains  for  that  which  is  far-fetched 
and  hurtful.  We  have  eyes  and  see  not ; 2  and 
what  have  we  to  do  with  genera  and  species  ? 

He  to  whom  the  Eternal  Word  speaks  :  is 
freed  from  many  opinions.  From  one  Word 
are  all  things  ;  and  all  speak  that  one :  and  this 
is  the  Beginning,  which  also  speaks  to  us.3  No 
man  without  that  Word  understands,  or  judges 
aright.  He  to  whom  all  things  are  one,  he  who 
draws  all  things  to  one,  and  sees  all  things  in 
one ;  may  be  stablished  in  heart :  and  rest  as  a 
peacemaker  in  God.  O  God  who  art  Truth  : 
make  me  one  with  Thee  in  everlasting  charity. 

1  See  the  Confessions  of  St  Augustine  ix.   10,  3. 
2Jer.  v.  21  :  Matt.  xiii.  13  :  John  xii.  40. 
3  John  i.   1  :   viii.  25. 
D 


50    THE  IMITATION  OF  CHRIST    bk.  i. 

It  wearies  me  often  to  read  and  hear  many 
things :  in  Thee  is  all  that  I  want  and  desire.  Let 
all  doctors  hold  their  peace  let  all  creatures  keep 
silence  in  Thy  sight :    speak  Thou  alone  to  me. 

II 

The  more  a  man  is  made  one  with  himself 
and  simplified  inwardly ;  the  more  and  higher 
things  he  understands  without  labour :  for  he 
receives  the  light  of  intelligence  from  above. 
A  pure  simple  and  stable  spirit  does  not  waste 
its  force  on  many  occupations ;  for  it  does 
all  to  the  honour  of  God :  and  strives  to  be 
at  peace  within  itself  from  every  selfish  aim. 
Who  hinders  and  troubles  thee  more ;  than  the 
unmortified  affection  of  thine  own  heart  ?  A 
good  and  devout  man  first  plans  within  himself: 
those  things  which  he  is  to  do  outwardly. 
Neither  do  they  warp  him  to  the  desires  of  a 
vicious  inclination  :  but  he  bends  them  himself 
to  fit  the  prescript  of  right  reason.  Who  hath  a 
harder  battle;  than  he  that  strives  to  overcome 
himself?  And  this  should  be  our  business,  to 
conquer  ourselves  ;  and  daily  wax  stronger  than 
ourselves  :   and  make  some  growth  in  holiness. 

Ill 

All  perfection  in  this  life,  has  some  imper- 
fection cleaving  to  it :  and  no  speculation  of 
ours  is  without  some  darkness.  An  humble 
knowledge  of  thyself,  is  a  surer  way  to  God  : 
than  a  deep  search  after  learning.  Learning  is 
not  to  be  blamed,  nor  any  simple  knowledge  of 


ch.  in.  THE  ECCLESIASTICAL  MUSIC  51 

things,  for  considered  in  itself  it  is  good  and 
ordained  by  God  :  but  a  good  conscience  and 
a  virtuous  life  is  always  to  be  preferred.  But 
because  many  are  more  anxious  to  know  than 
to  live  well ;  therefore  they  are  often  deceived  : 
and  bear  little  fruit  or  next  to  none. 

O  if  men  bestowed  as  much  labour  on  root- 
ing out  vices  and  grafting  virtues  as  they  do  in 
debating  quillets ;  there  would  not  be  such 
evils  and  scandals  among  the  people  :  nor  such 
looseness  in  Religious  Houses.  Truly  when 
the  day  of  judgment  comes  we  shall  not  be 
asked  what  we  have  read  but  what  we  have 
done ;  nor  how  well  we  have  spoken  :  but  how 
religiously  we  have  lived.  Tell  me  where  now 
are  all  those  Doctors  and  Masters  with  whom 
thou  wast  well  acquainted  whilst  as  yet  they 
lived,  and  flourished  in  learning  ?  Now  others 
possess  their  livings :  and  perhaps  never  think 
of  them.  In  their  lifetime  they  seemed  to  be 
something :  and  now  they  are  not  spoken  of. 
O  how  quickly  passes  the  glory  of  the  world. 
O  that  their  life  had  been  answerable  to  their 
learning  :  then  had  their  study  and  reading  been 
to  good  purpose.  How  many  perish  through 
vain  learning  in  this  world  :  who  take  little  care 
of  the  service  of  God.  And  because  they 
rather  love  to  be  great  than  humble  :  therefore 
they  become  vain  in  their  imaginations.1 

He  is   truly  great :   that   hath   great  charity. 
1  Rom.  i.  21. 


52     THE  IMITATION  OF  CHRIST    bk.i. 

He  is  truly  great :  that  is  little  in  himself,  and 
makes  no  account  of  any  height  of  honour.  He 
is  truly  prudent :  that  regards  all  earthly  things 
as  dung,  that  he  may  gain  Christ.1  And  he  is 
truly  learned :  that  does  the  will  of  God,  and 
forsakes  his  own  will. 

OF  PRUDENCE  IN    OUR    ACTIONS 

CHAPTER    IV 

XX  7"  E  should  not  give  ear  to  every  word  or 
7  impulse : 2  but  warily  and  leisurely  ponder 
things  according  to  God.  But  alas  we  often 
believe  and  speak  evil  of  others  rather  than 
good  :  so  weak  we  are.  But  the  perfect  man 
does  not  lightly  give  credit  to  every  speaker  ; 
for  he  knows  that  human  frailty  is  prone  to 
evil  :   and  very  apt  to  slip  in  words. 

It  is  great  wisdom,  not  to  be  headlong  in  thy 
affairs:  nor  to  stand  stiffly  in  thine  own  conceits. 
As  also  not  to  believe  every  thing  which  thou 
hearest :  nor  presently  to  pour  into  the  ears  of 
others  what  thou  hast  heard  or  dost  believe. 

Take  counsel  with  a  wise  and  conscientious 
man ;  and  seek  to  be  instructed  by  a  better 
than  thyself:  rather  than  to  follow  thine  own 
inventions.  A  good  life  makes  a  man  wise 
according  to  God :  and  expert  in  many  things. 
The  more  humble  a  man  is  in  himself  and  the 
more  subject  unto  God :  the  wiser  and  quieter 
shall  he  be  in  all  his  affairs. 

1  Phil.  iii.  8.  -  Ecclesiasticus  xix.   16. 


ch.v.  THE  ECCLESIASTICAL  MUSIC    53 

OF    THE   READING    OF    HOLY 
SCRIPTURES 

CHAPTER    V 

HP  RUTH  is  to  be  sought  for  in  Holy  Scrip- 
■*-  ture :  not  eloquence.  All  Holy  Scripture 
is  to  be  read  in  the  same  Spirit  wherewith  it 
was  written.1  We  should  search  for  profit  in 
the  Scriptures  :    rather  than  subtlety  of  speech. 

We  ought  as  willingly  to  read  devout  and 
simple  books  :  as  deep  and  profound.  Let  not 
the  authority  of  the  writer  move  thee,  whether 
he  be  of  small  or  great  learning :  but  let  the 
love  of  pure  truth  draw  thee  to  read.  Search 
not  who  said  this :  but  mark  what  is  said. 
Men  pass  :  but  the  truth  of  the  Lord  abideth 
for  ever.2  God  speaks  unto  us  in  sundry  ways, 
without  respect  of  persons.3 

Our  own  curiosity  often  hampers  us  in  reading 
the  Scriptures  :  for  we  stop  to  understand  and 
discuss  where  we  should  simply  pass  on.  If 
thou  wish  to  drink  profit ;  read  with  humility, 
simplicity  and  faith  :  nor  ever  desire  the  name 
of  learning.  Enquire  willingly  ;  and  hear  in 
silence  the  words  of  holy  men  :  mislike  not  the 
parables  of  the  Elders,  for  they  are  not  uttered 
without  cause.4 

1  From  an  Epistle  of  William,  Abbot  of  St  Theo- 
deric  (in  St  Bernard  ii.  214):  Quo  enim  spiritu  scrip- 
turaefactae  sunt,  eo  spiritu  legi  dtsiderant.      H. 

2  Psal.  cxvii.  (cxvi.)  2. 

3  Rom.  ii.  11  :  Heb.  i.  1. 

4  Prov.  i.  6:  Ecclesiasticus  xxxii.   12,  13. 


54     THE  IMITATION  OF  CHRIST     bk.  ,. 
OF    INORDINATE    AFFECTIONS 

CHAPTER    VI 

TTTHENSOEVER  a  man  desireth  any 
"  *  thing  inordinately  :  he  is  presently  dis- 
quieted in  himself.  The  proud  and  covetous 
can  never  rest :  the  poor  and  humble  in  spirit 
walk  in  a  multitude  of  peace.  The  man  that 
is  not  yet  perfectly  dead  to  himself,  is  quickly 
tempted  :  and  is  overcome  in  small  and  trifling 
things.  The  weak  in  spirit  and  he  that  is  yet  in 
a  manner  carnal  and  inclined  to  sensible  things  : 
can  hardly  withdraw  himself  altogether  from 
earthly  desires.  And  therefore  he  is  often 
afflicted  when  he  would  withdraw  himself:  and 
is  easily  made  angry  if  any  one  thwart  his  wish. 

And  if  he  has  attained  his  desire ;  he  is 
presently  disquieted  by  guilt  of  conscience,  for 
that  he  followed  his  passion  :  which  helps  him 
nothing  towards  the  peace  he  sought  for.  There- 
fore by  resisting  passions  is  found  true  peace  of 
heart :  not  by  obeying  them.  There  is  then 
no  peace  in  the  heart  of  a  carnal  man  ;  nor 
in  him  that  is  given  up  to  outward  things  : 
but  in  the  fervent  and  the  spiritual. 

OF   FLYING   FROM   VAIN    HOPE    AND 
PRIDE 

CHAPTER    VII 

XT E  is  vain :  that  setteth  his  hope  in  man  or 

■*-     in   creatures.      Be   not   ashamed   to  serve 

others  for  the  love  of  Jesus  Christ :  nor  to  seem 


ch.  vii.  THE  ECCLESIASTICAL  MUSIC   55 

poor  in  this  world.  Stand  not  upon  thyself: 
but  place  thy  hope  in  God.  Do  what  lieth  in 
thy  power  :  and  God  will  help  thy  good  will. 
Trust  not  in  thine  own  knowledge,  nor  in  the 
cunning  of  any  living  man ;  but  rather  in  the 
grace  of  God :  who  helpeth  the  humble  and 
humbleth  the  presumptuous. 

Glory  not  in  wealth  if  thou  have  it ;  nor  in 
friends  because  powerful  :  but  in  God  who  gives 
all  things,  and  above  all  desires  to  give  thee 
Himself.  Extol  not  thyself  for  the  stature  or 
beauty  of  thy  person  :  which  by  a  touch  of  sick- 
ness is  spoiled  and  marred.  Delight  not  in  thy 
cleverness  or  wit ;  lest  thou  displease  God : 
from  whom  comes  all  the  good  thou  hast  by 
nature.1  Think  not  thyself  better  than  others ; 
lest  perhaps  thou  be  accounted  worse  in  the  sight 
of  God  :   who  knows  what  is  in  man. 

Be  not  proud  of  well-doing ;  for  the  judgment 
of  God  is  other  than  the  judgment  of  men  :  and 
that  often  offends  Him  which  pleases  man.  If 
thou  hast  any  good ;  believe  better  things  of 
others  :  that  thou  mayest  preserve  humility.  It 
hurts  not  to  debase  thyself  under  all  men :  but 
it  hurts  much,  to  prefer  thyself  even  to  one.2 
Unfailing  peace  is  with  the  humble  :  but  in  the 
heart  of  the  proud  is  envy  and  frequent  indig- 
nation. 

1  Jer.  ix.  23,  24:  1  Cor.  i.  31  :    2  Cor.  10,  17. 

2  The  thought  may  be  suggested   by  St  Bernard  in 
Cant.  serm.  37  (i.   1403).      H. 


56     THE  IMITATION  OF  CHRIST     bk.i. 

THAT   TOO    MUCH    FAMILIARITY    IS 
TO    BE    SHUNNED 

CHAPTER    VIII 

\  AY  not  thy  heart  open  to  every  man : 
*— J  but  plead  thy  cause  with  the  wise  and 
such  as  fear  God.1  Be  not  much  with  young 
people  and  strangers.  With  the  rich  use  not 
flattery :  and  before  great  personages  be  not 
eager  to  appear.  Keep  company  with  the 
humble  and  simple,  with  the  devout  and 
virtuous :  and  commune  with  them  of  those 
things  that  may  edify.  Be  not  familiar  with 
any  woman :  but  in  general  commend  all  good 
women  to  God.  Desire  to  be  familiar  with  God 
alone  and  His  Angels  :  and  avoid  the  acquaint- 
ance of  men.  We  must  have  charity  towards 
all :   but  familiarity  is  not  •  expedient. 

Sometimes  it  happens  that  a  person  unknown 
shines  in  good  reputation :  whose  presence  not- 
withstanding darkens  the  eyes  of  the  beholders. 
We  think  sometimes  to  please  others  by  our 
company :  and  we  rather  begin  to  offend  them 
by  bad  qualities  which  they  discover  in  us. 

1  Ecclesiasticus  viii,  22. 


ch.  ix.  THE  ECCLESIASTICAL  MUSIC  57 


OF    OBEDIENCE    AND    SUBJECTION 

CHAPTER    IX 

TT  is  a  great  matter  to  stand  in  obedience  ;  to 
■*■  live  under  a  prelate  :  and  not  to  be  our  own 
masters.  It  is  much  safer  to  stand  in  subjection : 
than  in  office.  Many  are  under  obedience  rather 
for  necessity  than  for  charity ;  and  they  have 
their  punishment :  and  do  easily  repine.  Neither 
will  they  attain  to  freedom  of  mind  :  unless  with 
their  whole  heart  they  obey  for  the  love  of  God. 
Run  hither  and  thither  :  thou  shalt  find  no  rest 
but  in  humble  subjection,  under  the  rule  of  a  pre- 
late. Fancifulness  and  change  of  place,  have 
deceived  many. 

True  it  is  that  every  one  cheerfully  does  what 
he  likes  :  and  inclines  to  those  who  agree  with 
him.  But  if  God  be  amongst  us :  we  must 
sometimes  give  up  our  own  opinion  for  the  good 
of  peace.  Who  is  so  wise ;  that  he  can  fully 
know  all  things  ?  Be  not  therefore  too  confi- 
dent in  thine  own  opinion  :  but  be  even  glad  to 
listen  to  the  thought  of  others.  If  that  which 
thou  thinkest  be  good ;  and  yet  thou  renounce 
it  for  God's  sake  and  follow  another  :  thou  shalt 
make  more  profit  thereby. 

For  I  have  often  heard  :  that  it  is  safer  to 
hear,  and  to  take  counsel  than  to  give  it.  It 
may  also  fall  out,  that  each  one's  opinion  may  be 


58     THE  IMITATION  OF  CHRIST     bk.i. 

good ;  but  to  refuse  to  yield  to  others,  when 
reason  or  a  cause  requires  it  :  is  a  sign  of  pride 
and  obstinacy. 

OF    AVOIDING    SUPERFLUITY  IN 
WORDS 

CHAPTER    X 

A  VOID  the  tumult  of  men  as  much  as  thou 
-*■  ■*-  canst ;  for  talk  about  worldly  events  is  a 
great  hindrance,  although  they  be  spoken  of  with 
sincere  intention.  For  we  are  quickly  stained 
and  captured  by  vanity. 

Often  I  could  wish  that  I  had  held  my  peace  : 
and  that  I  had  not  been  in  company.  But  why 
do  we  so  willingly  talk  and  gossip  together ; 
when  yet  we  seldom  return  to  silence  without 
hurt  of  conscience  ?  Therefore  do  we  so  will- 
ingly talk  ;  because  by  mutual  speech  we  seek 
mutual  comfort :  and  desire  to  ease  the  heart 
overwearied  with  manifold  anxieties.  And  of 
those  things  which  we  most  love  or  desire,  or  of 
those  which  we  feel  contrary  to  us  :  we  very  gladly 
talk  and  think.  But  alas  often  in  vain  and  to  no 
end.  For  this  outward  comfort :  is  no  small  loss 
of  inward  and  divine  consolation. 

Therefore  we  must  watch  and  pray  :  l  lest  our 
time  pass  idly.  If  it  be  lawful  and  expedient 
to  speak :  speak  those  things  that  may  edify. 
Evil  habit  and  neglect  of  our  own  progress  : 
conduce    greatly    to    unguarded    speech.       Yet 

1  Mark  xiv.  38. 


ch.x.  THE  ECCLESIASTICAL  MUSIC    59 

our  spiritual  progress  is  not  a  little  helped,  by 
devout  communing  of  spiritual  things  :  especially 
when  men  of  like  mind  and  spirit  be  met  together 
in  God. 


OF    THE    OBTAINING    OF    PEACE,   AND 
ZEALOUS  DESIRE   OF   PROGRESS 

CHAPTER    XI 

"\T7~E  might  enjoy  much  peace  :  if  we 
"  *  would  not  busy  ourselves  with  the 
words  and  deeds  of  other  men  which  apper- 
tain not  to  our  charge.  How  can  he  abide 
long  in  peace ;  who  thrusts  himself  into  the 
cares  of  others,  who  seeks  occasions  abroad, 
who  little  or  seldom  collects  himself  within  ? 
Blessed  are  the  simple :  for  they  shall  have 
much  peace. 

Why  were  some  of  the  Saints  so  perfect  and 
contemplative  ?  Because  they  laboured  to  mortify 
themselves  wholly  from  all  earthly  desires :  and 
therefore  they  could  with  the  whole  marrow  of 
their  heart  cleave  to  God,  and  be  free  for  their 
own  concerns.  We  are  too  much  occupied  by 
our  passions  :  and  too  anxious  about  transitory 
things.  We  also  seldom  overcome  any  one 
vice  perfectly  ;  and  do  not  burn  for  daily 
progress  :  therefore  we  remain  cold  and  luke- 
warm. 

If  we  were  perfectly  dead  unto  ourselves, 
and  not  entangled  within  ;  then  should  we  be 
able    also    to    relish    divine    things  :     and    have 


60     THE  IMITATION  OF  CHRIST     bk.  i. 

some  experience  of  heavenly  contemplation. 
The  greatest  and  indeed  the  whole  hindrance 
is,  that  we  are  not  free  from  our  passions  and 
lusts :  neither  do  we  try  to  enter  into  the 
perfect  path  of  the  Saints.  Also  when  any 
small  adversity  befalls  us,  we  are  too  quickly 
cast  down  :   and  turn  to  human  comforts. 

If  we  would  strive  like  brave  men  to  stand 
in  the  battle  :  surely  we  should  see  the  help 
of  the  Lord  come  upon  us  from  Heaven.1  For 
He  is  ready  to  succour  those  that  strive  and 
trust  in  His  grace :  who  giveth  us  occasion  to 
fight  in  order  that  we  may  conquer. 

.  If  we  esteem  our  progress  in  religion  to  con- 
c  \  sist  only  in  these  outward  observances :  our 
Vlevotion  will  quickly  come  to  an  end.  But 
let  us  lay  the  axe  to  the  root : 2  that  being 
cleansed  from  passions  we  may  find  a  mind 
that  makes  peace.  If  every  year  we  would 
root  out  one  vice :  we  should  soon  become 
perfect  men.  But  as  it  is  on  the  contrary  we 
often  see ;  that  we  were  better  and  purer  at 
the  beginning  of  our  conversion :  than  after 
many  years  of  profession.  Our  fervour  and 
progress  should  grow  daily ;  but  now  it  is 
accounted  a  great  matter  :  if  a  man  can  retain 
a  part  of  his  first  zeal.  If  we  would  force 
ourselves  a  little  at  the  beginning :  then  should 
we  be  able  to  perform  all  things  afterwards 
with   ease   and   delight.       It   is   a   hard    matter 

1  Eph.  xvi.   13:  Psal.  cxxi.   (cxx.)  1,  2. 

2  Luke  iii.  9. 


ch.  xi.  THE  ECCLESIASTICAL  MUSIC  61 

to  break  off  habits :  but  it  is  harder  to  go 
against  our  own  will.  But  if  thou  canst  not 
overcome  little  and  easy  things ;  when  wilt  thou 
overcome  harder  things?  Resist  thy  inclination 
in  the  beginning ;  and  unlearn  evil  custom : 
lest  perhaps  by  little  and  little  it  draw  thee 
into  greater  difficulty. 

O  if  thou  didst  but  mark  how  much  peace 
unto  thyself  and  joy  unto  others  thou  shouldst 
procure  by  behaving  thyself  well :  I  think 
thou  wouldest  be  more  careful  of  thy  spiritual 
progress. 

OF   THE    GOOD    OF    ADVERSITY 

CHAPTER    XII 

TT  is  good  that  we  have  sometimes  some 
*  troubles  and  crosses  :  for  they  often  call  a 
man  back  to  his  heart ;  that  he  may  know  him- 
self to  be  in  exile :  and  not  place  his  hope  in 
any  worldly  thing.  It  is  good  that  we  be  some- 
times contradicted  and  that  men  think  ill  or 
doubtfully  of  us  :  although  we  do  and  intend 
well.  These  things  help  often  towards  humility : 
and  defend  us  from  vain  glory.  For  then  we 
better  seek  God  our  inward  witness ;  when  out- 
wardly we  be  contemned  by  men  :  and  there  is 
no  credit  given  unto  us. 

Therefore  a  man  should  settle  himself  so 
firmly  in  God  :  that  he  need  not  seek  many 
comforts  of  men.      When  a  man  of  good  will1 

1  Luke  ii.  14. 


62     THE  IMITATION  OF  CHRIST     bk.  i. 

is  afflicted  or  tempted,  or  troubled  with  evil 
thoughts ;  then  he  understands  better  the  great 
need  he  has  of  God :  without  whom  he  per- 
ceives he  can  do  nothing  that  is  good.  Then 
also  he  sorrows  laments  and  prays,  for  the 
miseries  he  suffers.  Then  is  he  weary  of 
living  longer ;  and  wishes  that  death  would 
come :  that  he  might  be  dissolved  and  be  with 
Christ.1  Then  also  he  well  perceives :  that 
perfect  security  and  full  peace  cannot  endure 
in  this  world. 

OF   RESISTING   TEMPTATION 

CHAPTER    XIII 

Q  O  long  as  we  live  in  the  world  :  we  can- 
^  not  be  without  tribulation  and  temptation. 
Whence  it  is  written  in  Job.  The  life  of  man 
upon  earth  is  a  temptation.2  Every  one  therefore 
ought  to  be  anxious  about  his  temptations  and 
watch  in  prayer;3  lest  the  devil  find  room  to 
deceive  him  :  who  never  sleeps,  but  goes  about 
seeking  whom  he  may  devour.4  No  man  is 
so  perfect  and  holy,  as  not  sometimes  to  feel 
temptations :  and  altogether  without  them  we 
cannot  be. 

Nevertheless  temptations  are  often  very  profit- 
able to  us ;  though  they  be  troublesome  and 
grievous :   for  in  them  a  man  is  humbled,  purified 

1  Phil.  i.  23. 

2  Job  vii.   1,  according  to  the  reading  of  the  LXX. 

3  1  Pet.  iv.  7.  4  1  Pet.  v.  8. 


ch. xin.  THE  ECCLESIASTICAL  MUSIC  63 

and  instructed.  All  the  Saints  passed  through 
many  tribulations  and  temptations  and  profited 
thereby.  And  they  that  could  not  bear  temp- 
tations :   became  reprobate  and  fell  away. 

There  is  no  order  so  holy  nor  place  so  secret : 
where  there  be  not  temptations  or  adversities. 
There  is  no  man  that  is  altogether  safe  from 
temptations  whilst  he  lives ;  for  in  ourselves  is 
the  root  thereof:  since  we  were  born  in  con- 
cupiscence. As  one  temptation  or  tribulation 
goes  away  another  comes  in  its  place ;  and  we 
shall  ever  have  something  to  suffer  :  because  we 
have  lost  the  blessing  of  our  felicity. 

Many  seek  to  shun  temptations :  and  fall  more 
grievously  into  them.  By  flight  alone  we  cannot 
overcome  :  but  by  patience  and  true  humility  we 
become  stronger  than  all  our  enemies.  He  that 
only  avoideth  them  outwardly,  and  doth  not 
pluck  up  the  root :  shall  profit  little.  Yea  temp- 
tations will  the  sooner  return  unto  him :  and 
he  shall  feel  himself  in  worse  case.  By  little 
and  little,  and  by  patience  with  long-suffering 
through  God's  help  thou  shalt  better  over- 
come :  than  by  hardness  and  thine  own  per- 
tinacity. Often  take  counsel  in  temptation ; 
and  deal  not  roughly  with  him  that  is  tempted : 
but  give  him  comfort,  as  thou  wouldest  wish  to 
be  done  to  thyself.1 

The  beginning  of  all  evil  temptations  is  incon- 

1  Opposite  to  this  tender  pastoral  advice  John 
Dygon  writes  in  the  margin  of  the  Magdalen  MS.: 
Nota  nota  bene. 


64     THE  IMITATION  OF  CHRIST     bk.  r 

stancy  of  mind,  and  small  confidence  in  God  ; 
for  as  a  ship  without  a  rudder  is  tossed  to  and 
fro  by  the  waves  :  so  the  man  who  is  slack  and 
quits  his  purpose  is  many  ways  tempted. 

Fire  tries  iron  :  and  temptation  a  just  man. 
We  often  know  not  what  we  can  do :  but 
temptation  shews  us  what  we  are.  Yet  we 
must  be  watchful  especially  in  the  beginning 
of  temptation ;  for  the  enemy  is  then  more 
easily  beaten,  if  he  be  not  suffered  to  enter  the 
door  of  the  mind  :  but  be  met  on  the  threshold 
at  his  first  knock.  Wherefore  one  said.  With- 
stand beginnings :  a  remedy  comes  too  late.1 
For  first  there  comes  to  the  mind  a  bare 
thought ;  then  a  strong  imagination  :  afterwards 
delight  and  an  evil  motion  and  consent.  And 
so  by  little  and  little  our  wicked  enemy  gets 
wholly  in :  because  he  is  not  resisted  in  the 
beginning.  And  the  longer  a  man  is  too 
sluggish  to  resist ;  the  weaker  does  he  daily 
become  in  himself:  and  the  enemy  stronger 
against  him. 

Some  suffer  greater  temptations  in  the  begin- 
ning of  their  conversion :  others  in  the  end. 
Others  again  are  much  troubled  almost  through 
the  whole  of  their  life ;  some  are  but  easily 
tempted  :  according  to  the  wisdom  and  equity 
of  the  Divine  appointment ;  which  weighs  the 
state  and  deserts  of  men  :  and  foreordains  all 
things  for  the  salvation  of  His  elect.     Therefore 

1  Ovid,  de  Rem.  Am.  91 


ch.  xin.  THE  ECCLESIASTICAL  MUSIC  65 

we  ought  not  to  despair  when  we  are  tempted ; 
but  the  more  fervently  to  beseech  God :  that 
He  will  vouchsafe  to  help  us  in  all  tribulations  ; 
who  surely  according  to  the  words  of  Paul 
will  make  with  the  temptation  a  way  of  escape : 
that  we  may  be  able  to  bear  it.1  Let  us  there- 
fore humble  our  souls  under  the  hand  of  God  in 
every  temptation  and  tribulation  :  for  the  humble 
in  spirit  He  will  save  and  exalt.2 

In  temptations  and  afflictions  a  man  is  proved 
how  much  progress  he  hath  made ;  and  his 
merit  is  therein  the  greater  :  and  his  virtue  is 
more  clearly  manifest.  Neither  is  it  a  great 
thing  if  a  man  be  devout  and  fervent  when  he 
feels  no  pressure  ;  but  if  in  time  of  adversity  he 
bear  himself  patiently  :  there  is  hope  of  great 
progress.  Some  are  kept  from  great  tempta- 
tions, and  in  small  daily  ones  are  often  over- 
come ;  that  they  may  be  humbled,  and  never 
trust  themselves  in  great  matters :  who  break 
down  in  such  trifles. 

OF    AVOIDING   RASH   JUDGMENT 

CHAPTER    XIV 

'  I  'URN  thine  eyes  upon  thyself:  and  beware 
■*-  thou  judge  not  the  actions  of  others.3  In 
judging  of  others  a  man  labours  in  vain  ;  often 
errs,  and  easily  sins  :  but  in  judging  and  ex- 
amining himself  he  always  labours  fruitfully. 

We   often  judge  of  things,  according  as  we 

1  I  Cor.  x.   13.  2  1  Pet.  v.  5,  6.  3  Matt.  vii.   i. 

£ 


66     THE  IMITATION  OF  CHRIST     bk.  i. 

like  them :  for  we  easily  lose  truth  of  judgment 
through  private  inclination.  If  God  were  always 
the  pure  object  of  our  desire :  we  should  not  be 
so  easily  troubled  through  the  resistance  of  our 
feelings.  But  often  something  lurks  within,  or 
even  concurs  from  without :  which  draws  us 
also  outwards.  Many  secretly  seek  themselves 
in  what  they  do :  and  know  it  not.  They 
seem  also  to  live  in  good  peace :  when  things 
fall  out  according  to  their  will  and  fancy.  But 
if  things  happen  otherwise  than  they  desire : 
they  are  straightway  vexed  and  dispirited. 

Through  diversity  of  feelings  and  ideas 
dissensions  often  arise  between  friends  and 
countrymen :  between  the  religious  and  the 
devout.  An  ancient  custom  is  hard  to  break  : 
and  no  one  is  willing  to  be  led  farther  than 
himself  can  see.  If  thou  dost  lean  more  on 
thine  own  reason  or  industry,  than  on  the 
power  of  Jesus  Christ  which  brings  thee  into 
subjection  ;  seldom  and  slowly  wilt  thou  become 
enlightened :  for  God  wills  us  to  be  perfectly 
subject  unto  Himself,  and  to  be  lifted  above 
all  reason  by  the  fire  of  love. 

OF   WORKS   DONE   IN    CHARITY 

CHAPTER    XV 

PPOR  no  worldly  thing,  nor  for  the  love  of  any 
•*-  man  is  any  evil  to  be  done ;  yet  for  the 
profit  of  one  that  is  in  need,  a  good  work  is 
sometimes  to  be  broken  off  without  any  scruple : 
or  say  rather  changed  for  a  better.      For    by 


ch.xv.  THE  ECCLESIASTICAL  MUSIC  67 

doing  this  a  good  work  is  not  lost :   but  changed 
into  a  better. 

Without  charity  the  outward  work  profits  not 
at  all  ;x  but  whatever  is  done  of  charity  be  it 
never  so  little  and  despised  :  becomes  wholly 
fruitful.  For  God  weighs  rather  the  means  of 
the  worker  :  than  the  work  that  he  does.  He 
does  much  :  that  loves  much.  He  does  much  : 
that  does  a  thing  well.  He  does  well :  that 
serves  the  community  rather  than  his  own 
will. 

Oftentimes  it  seems  to  be  charity,  and  is 
rather  carnality :  because  natural  inclination, 
self-will,  hope  of  requital,  desire  of  gain,  will 
seldom  be  away.  He  that  has  true  and  perfect 
charity  seeks  himself  in  nothing  :2  but  only 
desires  in  all  things  that  God  alone  should  be 
glorified.  He  also  envieth  none,  because  he 
loves  no  private  joy ;  neither  will  he  rejoice  in 
himself:  but  wishes  above  all  blessings  to  be 
made  happy  in  God.  To  no  man  does  he 
attribute  anything  that  is  good ;  but  refers  it  all 
unto  God,  from  whom  as  Fountain  all  things 
flow :  in  whom  as  End  all  the  saints  do  rest 
in  fruition. 

O  he  that  had  but  a  spark  of  true  charity : 
would  certainly  feel  that  all  earthly  things  are 
full  of  vanity. 

1  1  Cor.  xiii.  3.  2  1  Cor.  xiii.  5. 


68     THE  IMITATION  OF  CHRIST     bk.i. 

OF   BEARING   WITH   THE   DEFECTS 
OF  OTHERS 

CHAPTER    XVI 

HPHOSE  things  that  a  man  cannot  amend  in 
-■-  himself  or  in  others :  he  ought  to  suffer 
patiently,  till  God  order  otherwise.  Think  that 
perhaps  it  is  better  so  for  thy  trial  and  patience : 
without  which  all  our  merits  have  little  weight. 
Thou  oughtest  to  pray  notwithstanding  over  such 
hindrances  :  that  God  would  vouchsafe  to  help 
thee,  and  that  thou  mayest  bear  them  kindly. 

If  one  that  is  once  or  twice  warned  will  not 
listen  :  contend  not  with  him,  but  commit  all  to 
God ;  that  in  all  His  servants  His  will  may  be 
done  and  His  name  honoured  :  who  well  knows 
how  to  turn  evil  into  good. 

Endeavour  to  be  patient  in  bearing  with  the 
defects  and  infirmities  of  others  of  what  sort 
soever  they  be  :  for  thou  also  hast  many  which 
must  be  borne  with  by  others.  If  thou  canst 
not  make  thyself  what  thou  wouldest,  how  canst 
thou  expect  to  have  another  to  thy  liking  ?  We 
are  glad  to  see  others  perfect :  and  yet  we  mend 
not  our  own  faults.  We  will  have  others  severely 
corrected  :  and  will  not  be  corrected  ourselves. 
The  large  liberty  of  others  displeases  us  :  and 
yet  we  will  not  have  our  own  desires  denied  us. 
We  will  have  others  restrained  by  laws  :  but 
will  not  in  any  way  be  checked  ourselves.  And 
thus  it  appears :  how  seldom  we  weigh  our 
neighbour  in  the  same  balance  with  ourselves. 


ch.  xvi.  THE  ECCLESIASTICAL  MUSIC  69 

If  all  men  were  perfect ;  what  should  we  have 
to  suffer  from  others  for  God's  sake  ?  But  now 
God  hath  so  ordered  it,  that  we  may  learn  to 
bear  one  another's  burdens ; 1  for  no  man  is 
without  fault,  no  man  without  his  burden  :  no 
man  sufficient  for  himself,  no  man  wise  enough 
for  himself;  2  but  we  ought  to  bear  with  one 
another,  comfort  one  another  :  help,  instruct  and 
admonish  one  another. 

How  much  virtue  a  man  has,  is  best  seen  on 
occasion  of  adversity.  For  occasions  do  not 
make  a  man  frail :  but  they  shew,  what  he  is. 


OF    THE    MONASTIC   LIFE 

CHAPTER    XVII 

r~T,HOU  must  learn  to  break  thyself  in  many 
■*■       things  :   if  thou  wilt  keep  peace  and  con- 
cord with  others. 

It  is  no  small  matter  to  dwell  in  a  monastery 
or  congregation,  and  to  walk  therein  without 
complaint  :3  and  persevere  faithfully  unto  death.4 
Blessed  is  he  that  has  there  lived  well :  and 
ended  happily.  If  thou  wilt  stand  and  grow 
as  thou  shouldest :  bear  thyself  as  an  exile  and 
pilgrim  upon  earth.5  Thou  must  become  a  fool 
for   Christ's   sake : 6    if  thou  desire  to    lead    a 

1  Gal.  vi.  2.        2  Ecclesiasticus  xi.  26  :  Prov.  iii.  7. 

3  Sine  querela,  Phil.   iii.   6  (Vulgate). 

4  Apoc.  ii.   10. 

5  I  Chron.  xxix.  15:  Psal.  xxxix.   12  (xxxviii.   13): 
1  Pet.  ii.  11.  6  1  Cor.  iv.   10. 


70     THE  IMITATION  OF  CHRIST     bk.i. 

religious  life.  The  habit  and  the  shaven  crown 
do  little  profit :  but  change  of  manners  and 
perfect  mortification  of  passions  make  a  true 
religious  man. 

He  that  seeks  ought  else  but  simply  God,  and 
the  salvation  of  his  soul :  shall  find  nothing  but 
tribulation  and  sorrow.  Neither  can  he  long 
remain  a  peacemaker  :  that  labours  not  to  be  the 
least,  and  subject  unto  all.  Thou  earnest  to 
serve :  not  to  govern.  Know  that  thou  wast 
called  to  suffer  and  to  labour  :  not  to  be  idle  nor 
to  gossip.  Here  therefore  men  are  proved :  as 
gold  in  the  furnace.1  Here  no  man  can  stand  : 
unless  with  his  whole  heart  he  humble  himself 
for  the  love  of  God. 

OF    THE   EXAMPLES    OF   THE   HOLY 
FATHERS 

CHAPTER    XVIII 


/CONSIDER  the  lively  examples  of  the  holy 
^-^  Fathers,  in  whom  true  perfection  and 
religion  shined :  and  thou  shalt  see  how  little 
it  is,  and  almost  nothing  that  we  do.  Alas  what 
is  our  life  ;  if  it  be  compared  to  them  ? 

The  Saints  and  friends  of  Christ,  served  the 
Lord  in  hunger  and  thirst,  in  cold  and  naked- 
ness ; 2  in  labour  and  weariness,  in  watchings 
and  fastings,  in  prayers  and  holy  meditations : 
in  many  persecutions  and  reproaches. 

1  Wisdom  iii.  6.  2  2  Cor.  xi.  27  :   xii.  10. 


ch.  xvm.  THE  ECCLESIASTICAL  MUSIC  71 

O  how  many  and  grievous  tribulations  they 
suffered,  Apostles,  Martyrs,  Confessors  Virgins  : 
and  all  the  rest,  that  willed  to  follow  the  steps 
of  Christ.  For  they  hated  their  lives  in  this 
world :  that  they  might  keep  them  unto  life 
eternal.1  O  how  strict  and  renounced  a  life  the 
holy  Fathers  led  in  the  wilderness  :  how  long  and 
grievous  were  the  temptations  they  suffered  ;  how 
often  were  they  assaulted  by  the  enemy,  what 
frequent  and  fervent  prayers  offered  they  to 
God :  what  rigorous  abstinences  did  they  use. 
What  zeal  and  fervour  had  they  for  spiritual 
progress  ;  how  stout  a  conflict  did  they  wage  for 
the  overcoming  of  their  lusts :  how  pure  and 
upright  an  intention  kept  they  towards  God. 

All  day  they  laboured,  and  in  the  night  they 
found  time  for  long  prayer  :  although  while  they 
laboured  they  ceased  not  from  mental  prayer. 
They  spent  all  their  time  with  profit;  every 
hour  seemed  short  for  waiting  upon  God :  and 
by  reason  of  the  great  sweetness  of  contem- 
plation, they  forgot  the  necessity  of  bodily 
refreshments.  All  riches,  dignities,  honours 
friends  and  kinsfolk  they  renounced :  they 
desired  to  have  nothing  from  the  world ;  they 
scarce  took  the  necessaries  of  life  :  they  grieved 
to  serve  their  bodies  even  in  necessity. 

Therefore  they  were  poor  in  earthly  things : 
but  very  rich  in  grace  and  virtues.  Outwardly 
they  were  destitute :  but  inwardly  they  were 
refreshed    with    grace    and    divine    consolation. 

1  John  xii.  25. 


72     THE  IMITATION  OF  CHRIST     bk.  i. 

They  were  strangers  to  the  world :  but  near  and 
familiar  friends  to  God.  They  seemed  to  them- 
selves as  naught,  and  to  this  present  world  as 
despicable :  but  in  the  eyes  of  God  they  were 
precious  and  beloved.  They  stood  in  true 
humility :  lived  in  simple  obedience.  They 
walked  in  love  and  patience ;  and  therefore 
they  grew  daily  in  the  Spirit :  and  obtained  great 
grace  in  God's  sight.  They  were  given  for  an 
example  to  all  religious ;  and  more  should  they 
incite  us  to  good  progress  :  than  the  multitude  of 
the  lukewarm  to  slackness. 

II 

O  how  great  was  the  fervour  of  all  religious, 
in  the  beginning  of  their  holy  institution.  O 
how  great  was  their  devotion  in  prayer,  their 
emulation  in  virtue ;  what  discipline  was  en- 
forced :  what  reverence  and  obedience  under 
the  rule  of  a  master  flourished  in  all  things. 
Their  footprints  yet  remain  to  testify,  that  they 
were  truly  holy  and  perfect  men  :  who  fighting 
so  valiantly  trod  the  world  under  foot. 

Now  he  is  thought  great,  who  is  not  a  trans- 
gressor :  and  who  can  with  patience  endure  that 
which  he  undertook.  O  the  lukewarmness  and 
negligence  of  our  estate ;  that  we  so  quickly 
decline  from  the  first  ardour  :  and  are  weary  of 
life  for  very  fatigue  and  lukewarmness.  Would 
to  God  the  desire  to  grow  in  virtues  may  not 
wholly  sleep  in  thee :  who  hast  often  seen  many 
examples  of  the  devout. 


ch.xix.  THE  ECCLESIASTICAL  MUSIC  73 

OF    THE   EXERCISES    OF    A    GOOD 
RELIGIOUS 

CHAPTER    XIX 

rFHE  life  of  a  good  religious  should  be 
■*■  adorned  with  all  virtues  :  that  he  may  be 
such  inwardly,  as  outwardly  he  seems  to  men. 
And  with  reason  there  should  be  far  more  with- 
in than  is  perceived  without :  for  our  Overseer 
is  God ;  whom  we  ought  most  highly  to  rever- 
ence wheresoever  we  are :  and  like  Angels  to 
walk  in  purity  in  His  sight.  Daily  ought  we 
to  renew  our  purpose,  and  stir  up  ourselves  to 
fervour  :  as  though  this  were  the  first  day  of  our 
conversion,  and  say.  Help  me  Lord  God  in 
a  good  purpose  and  in  Thy  holy  service ;  and 
grant  that  I  may  now  this  day  begin  perfectly : 
for  what  I  have  done  hitherto  is  nothing. 

According  to  our  purpose  shall  be  the  course 
of  our  growth  :  and  much  diligence  is  necessary 
to  him  that  will  make  good  progress.  And  if 
he  that  firmly  purposes  often  fails ;  what  shall 
he  do  that  seldom,  or  less  resolutely  purposes 
any  thing  ?  Yet  we  desert  our  purpose  in  many 
ways  :  and  the  light  omission  of  exercises  seldom 
passes  without  some  loss.  The  purpose  of  the 
just  depends  not  upon  their  own  wisdom  but  upon 
God's  grace :  in  whom  also  they  always  trust, 
for  whatsoever  they  take  in  hand.  For  man 
proposes,  but  God  disposes  :l  neither  is  the  way 
of  man  in  himself.2 

1  Prov.  xvi.  9.  Cor  hominis  disponit  vitam  suam ;  sed 
Domini  est  dirigere  gressus  elus.  2  Jer.  X.   23. 


74     THE  IMITATION  OF  CHRIST     bk.  l 

If  for  the  sake  of  piety  or  of  profit  to  a 
brother  an  accustomed  exercise  be  sometimes 
omitted :  it  may  easily  afterwards  be  recovered 
again.  But  if  from  weariness  of  mind  or  care- 
lessness we  lightly  forsake  it :  it  is  a  fault,  and 
will  be  felt  to  be  hurtful.  Let  us  do  the  best 
we  can  :  still  we  shall  easily  fail  in  many  things. 
Yet  must  we  always  propose  some  definite  plan  : 
and  especially  against  those  infirmities  which  do 
most  of  all  hinder  us. 

We  must  search  into  and  set  in  order  both  the 
outward  and  the  inward :  because  both  are  of 
importance  to  our  progress.  If  thou  canst  not 
continually  recollect  thyself;  yet  do  it  sometimes 
and  at  the  least  once  a  day :  namely  in  the 
morning  or  at  night.  In  the  morning  purpose, 
and  at  night  examine  thy  manners,  how  thou  hast 
behaved  thyself  this  day  in  word,  deed  and 
thought :  for  in  these  perhaps  thou  hast  often 
offended  both  God  and  thy  neighbour.  Gird 
up  thy  loins  like  a  man  against  the  wickednesses 
of  the  devil :  bridle  thy  appetite,  and  thou  wilt 
the  more  easily  bridle  every  inclination  of  the 
flesh.  Never  be  wholly  idle  :  but  either  reading 
or  writing,  or  praying  or  meditating  or  endeavour- 
ing something  for  the  common  good. 

Yet  bodily  exercises  must  be  used  with  dis- 
cretion :  neither  are  they  to  be  practised  of  all 
men  alike.  Those  which  are  not  common,  arc 
not  to  be  shown  outwardly :  for  things  private 
are  practised  more  safely  in  secret.  Nevertheless 
beware  thou  shirk  not  those  which  are  common, 


ch.xix.  THE  ECCLESIASTICAL  MUSIC  75 

to  run  after  exercises  of  thy  own  choosing ;  but 
having  fully  and  faithfully  accomplished  all 
which  thou  art  bound  and  enjoined  to  do :  if 
thou  hast  any  spare  time  give  thyself  to  thyself, 
as  thy  devotion  shall  desire.  All  cannot  use  one 
exercise  :  but  one  is  more  useful  for  this  person 
another  for  that. 

According  to  the  season  also  different  exer- 
cises are  pleasing  :  some  suit  better  on  holy  days, 
others  on  working  days.  Some  we  need  in 
time  of  temptation  :  and  others  in  time  of  peace 
and  quietness.  Some  we  love  to  practise  when 
we  are  sad :  and  others  when  we  rejoice  in  the 
Lord. 

About  the  time  of  the  chief  festivals  good 
exercises  are  to  be  renewed :  and  the  prayers 
of  Saints  more  fervently  to  be  implored.  From 
festival  to  festival  we  should  make  some  purpose 
as  though  we  were  then  to  depart  out  of  this 
world :  and  come  to  the  everlasting  festival. 
Therefore  ought  we  anxiously  to  prepare  our- 
selves at  holy  times,  and  to  live  more  devoutly  ; 
and  to  keep  more  exactly  all  our  observances, 
as  though  we  were  shortly  at  God's  hands  to 
receive  the  reward  of  our  labours.  But  if  it  be 
deferred ;  let  us  believe  that  we  are  insufficiently 
prepared  and  unworthy  yet  of  so  great  glory  which 
shall  be  revealed  in  us  in  due  time  :x  and  let  us 
endeavour  to  prepare  ourselves  better  for  our 
departure.  Blessed  is  that  servant  saith  the 
Evangelist   Luke :    whom   his   Lord  when   He 

1  Rom.  viii.  18. 


76     THE  IMITATION  OF  CHRIST     bk.  i. 

cometh  shall  find  watching.  Verily  I  say  unto  you : 
He  shall  make  him  ruler  over  all  His  goods.1 

OF  THE  LOVE  OF  SOLITUDE  AND 
SILENCE 

CHAPTER    XX 

OEEK  a  fit  time  to  retire  into  thyself:  and 
^  meditate  often  upon  God's  loving-kind- 
nesses. Throw  aside  subtleties  ;  read  thoroughly 
such  books :  as  rather  stir  compunction,  than 
furnish  occupation.  If  thou  wilt  withdraw  from 
needless  talk,  and  idle  gadding  about,  as  also 
from  listening  to  news  and  rumours  :  thou  shalt 
find  leisure  enough  and  suitable  for  meditation 
on  good  things.  The  greatest  Saints  avoided 
the  society  of  men  when  they  could  :  and  rather 
chose  to  serve  God  in  secret. 

One  said.  As  oft  as  I  have  gone  among 
men  :  I  returned  home  less  a  man.2  This  we 
often  find :  when  we  talk  long  together.  It  is 
easier  not  to  speak  a  word  at  all :  than  not  to 
speak  a  word  too  much.  It  is  easier  to  hide  at 
home :  than  to  be  guarded  abroad.  He  there- 
fore that  intends  to  attain  to  the  inward  and 
spiritual :  must  with  Jesus  withdraw  from  the 
press.3  No  man  goes  out  securely  :  but  he  who 
loves  to  hide.      No  man  speaks  securely  :  but  he 

1  Luke  xii.  43,  44. 

2  Seneca,  Ep.  vii.  :  but  the  words  are  adapted  or 
loosely  quoted  from  some  common-place  book.  The 
passage  runs,  Auarior  reJeo,  ambitiosiot ,  tuxuriosior,  immo 
uero  crudelior  et  inkumanior,  quia  inter  homines  fui. 

3  John  v.  13:   Luke  v.  15,  16. 


ch.  xx.  THE  ECCLESIASTICAL  MUSIC  77 

who  loves  to  hold  his  peace.  No  man  rules 
securely  :  but  he  that  loves  to  be  beneath.  No 
man  commands  securely :  but  he  that  has  learned 
loyally  to  obey.  No  man  rejoices  securely : 
unless  he  has  within  him  the  testimony  of  a 
good  conscience. 

And  yet  always  the  security  of  the  Saints  was 
full  of  the  fear  of  God ;  neither  were  they  the 
less  anxious  and  humble  in  themselves  :  for  that 
they  shone  outwardly  with  great  virtues  and 
grace.  But  the  security  of  bad  men  arises  from 
pride  and  presumption  :  and  in  the  end  turns  to 
their  own  deception.  Never  promise  thyself 
security  in  this  life  :  although  thou  seem  to  be 
a  good  monk  or  a  devout  hermit.  Oftentimes 
those  who  are  better  in  the  judgment  of  men : 
have  fallen  into  greater  danger  by  overmuch  self- 
confidence.  Wherefore  to  many  it  is  more 
profitable,  not  to  be  altogether  free  from  tempta- 
tions :  but  to  be  often  assaulted  ;  lest  they  should 
be  too  secure,  lest  they  should  be  lifted  up  with 
pride  :  lest  even  they  should  too  freely  turn  aside 
to  outward  comforts. 

O  if  a  man  would  never  seek  after  transitory 
joy ;  never  busy  himself  with  the  world :  how 
good  a  conscience  would  he  keep.  O  if  he 
would  cut  off  all  vain  anxiety,  and  think  only 
upon  things  saving  and  divine,  and  place  all  his 
hope  in  God  :  how  great  peace  and  quietness 
would  he  possess. 

No  man  is  worthy  of  heavenly  comfort :  unless 
he  have  diligently  exercised  himself  in  holy  com- 


78     THE  IMITATION  OF  CHRIST     br.  i. 

punction.  If  thou  desirest  true  contrition  of 
heart ;  enter  into  thy  secret  chamber  and  shut 
out  the  tumults  of  the  world :  as  it  is  written. 
In  your  chambers  be  ye  grieved.1  In  thy  cell 
thou  shalt  find :  what  abroad  thou  shalt  too 
often  lose.  A  cell  well  kept  is  delightsome  : 
ill-kept  is  full  of  weariness.  If  in  the  beginning 
of  thy  conversion  thou  hast  dwelt  in  it  and 
guarded  it  well :  it  will  afterwards  be  to  thee  a 
dear  friend  and  a  most  pleasant  comfort.  In 
silence  and  in  stillness  the  religious  soul  grows 
and  learns  the  mysteries  of  Holy  Writ :  there 
she  finds  rivers  of  tears,  wherein  she  may  wash 
and  cleanse  herself  night  after  night  ;2  that  she 
may  be  the  more  familiar  with  her  Creator  :  the 
farther  she  dwells  from  all  the  riot  of  the  world. 
Whoso  therefore  withdraweth  himself  from  his 
acquaintance  and  friends :  God  will  draw  near 
unto  him  with  His  holy  Angels.  It  is  better  for 
a  man  to  hide  and  take  care  of  himself :  than  to 
neglect  his  soul  and  work  wonders. 

It  is  commendable  in  a  religious,  seldom  to 
go  out,  to  be  unwilling  to  be  seen  :  or  even  to 
see.  Why  wilt  thou  see  ;  what  thou  mayest  not 
have  ?  The  world  passeth  away  and  the  lust 
thereof.3  Our  sensual  desires  draw  us  to  rove 
abroad ;  but  when  the  hour  is  past  what  carriest 
thou  home  with  thee  but  a  burdened  conscience 
and  distracted  heart  ?  A  merry  going  out  brings 
often  a  sad  return  :   and  a  joyful  evening  makes 

1  Psal.     iv.     5     (Vulgate),    In    cubilibus     uestrh     com- 
pungimini. 

2  Psal.  vi.  6  (7).  3  1  John  ii.   17. 


ch.  xx.  THE  ECCLESIASTICAL  MUSIC  79 

a  sad  morning.  So  all  carnal  joy  enters  with  a 
smile :   but  in  the  end  it  bites  and  kills.1 

What  canst  thou  see  elsewhere,  which  thou 
canst  not  see  here  ?  Behold  the  heaven  and  the 
earth  and  all  the  elements  :  for  of  these  are  all 
things  created.  What  canst  thou  see  anywhere  ; 
that  can  long  continue  under  the  sun  ?  Thou 
thinkest  perchance  to  satisfy  thyself:  but  thou 
canst  never  attain  it.  Shouldest  thou  see  all  this 
present  world ;  what  were  it  but  a  vain  show  ? 
Lift  up  thine  eyes  to  God  in  the  highest  :2  and 
pray  over  thy  sins  and  negligences.  Leave  vain 
things  to  the  vain :  fix  thou  thy  thoughts  upon 
God's  commands  to  thee.  Shut  thy  door  behind 
thee :  and  call  unto  thee  Jesus  thy  Beloved. 
Stay  with  Him  in  thy  cell :  for  thou  shalt  not 
find  so  great  peace  elsewhere.  If  thou  hadst  not 
gone  abroad  and  hearkened  to  rumours :  thou 
wouldest  the  better  have  preserved  a  happy 
peace.  Since  thou  delightest  sometimes  to  hear 
news :  it  is  fit  thou  suffer  for  it  disquietude  of 
heart. 

OF   COMPUNCTION    OF    HEART 

CHAPTER    XXI 

TF  thou  wilt  make  any  progress,  keep  thyself  in 
*  the  fear  of  God ;  and  seek  not  too  much 
liberty,  but  restrain  all  thy  senses  under  disci- 
pline :  and  give  not  thyself  over  to  foolish  mirth. 
Give  thyself  to  compunction  of  heart :  and  thou 

1  Prov.  xxiii.  31,  32. 

2  Psal.  cxxi.  (cxx.)  1  :  cxxiii.  (cxxii.)  1. 


8o     THE  IMITATION  OF  CHRIST     bk.  i. 

shalt  find  devotion.  Compunction  layeth  open 
much  good  :  which  distraction  is  wont  quickly 
to  destroy.  It  is  wonderful,  that  a  man  can 
ever  perfectly  rejoice  in  this  life  :  who  considers 
and  weighs  his  exile  and  the  many  perils  of  his 
soul. 

Through  frivolity  of  heart  and  neglect  of  our 
failings  we  do  not  feel  the  sorrows  of  our  soul ; 
but  often  vainly  laugh :  when  we  have  just  cause 
to  weep.  There  is  no  true  liberty,  nor  whole- 
some delight :  but  in  the  fear  of  God  with  a 
good  conscience. 

Happy  is  he  who  can  cast  off  all  distracting 
hindrances  :  and  gather  himself  into  the  unity  of 
holy  compunction.  Happy  is  he  who  abandons  : 
all  that  may  stain  or  burden  his  conscience. 

Quit  thyself  like  a  man :  one  custom  drives 
out  another. 

If  thou  canst  let  others  alone :  they  will 
kindly  leave  thee  alone  to  do  thy  own  work. 
Draw  not  to  thyself  the  affairs  of  others  :  nor 
entangle  thyself  in  the  affairs  of  the  great.  Still 
have  an  eye  to  thyself  first :  and  admonish  thy- 
self especially  before  all  thy  beloved  friends. 

If  thou  hast  not  the  favour  of  men  be  not 
grieved  at  it ;  but  take  this  to  heart,  that  thou 
dost  not  behave  thyself  so  warily  and  circum- 
spectly :  as  becomes  a  servant  of  God  and  a 
devout  religious. 

It  is  better  oftentimes  and  safer  that  a  man 
should  not  have  many  consolations  in  this  Jife : 


ch.  xxi.  THE  ECCLESIASTICAL  MUSIC  81 

especially  such  as  are  according  to  the  flesh. 
But  if  we  have  not  divine  consolations  or  seldom 
taste  them,  the  fault  is  ours  ;  because  we  seek 
not  compunction  of  heart :  nor  absolutely  cast 
away  vain  and  outward  comforts.  Know  that 
thou  art  unworthy  of  divine  consolation :  and 
hast  rather  deserved  much  tribulation. 

When  a  man  is  perfectly  contrite :  then  is 
the  whole  world  heavy  and  bitter  unto  him.  A 
good  man  finds  cause  enough  for  mourning  and 
weeping.  For  whether  he  consider  his  own  or 
his  neighbour's  estate  :  he  knows  that  none  lives 
here  without  tribulation.  And  the  more  narrowly 
he  considers  himself:  the  more  he  sorrows. 
Our  sins  and  vices  are  matter  of  just  sorrow  and 
inward  compunction  ;  wherein  we  lie  so  enwrapt : 
that  we  can  seldom  apply  ourselves  to  heavenly 
contemplations. 

Didst  thou  oftener  think  of  thy  death,  than 
of  a  long  life  :  doubtless  thou  wouldst  be  more 
zealous  to  amend.  If  also  thou  didst  consider 
in  thy  heart  the  future  pains  of  hell  or  purgatory  ; 
I  believe  thou  wouldst  willingly  bear  labour  or 
sorrow :  and  fear  no  austerity.  But  because 
these  things  pierce  not  to  the  heart,  and  we  still 
love  delights :  therefore  we  remain  cold  and 
very  dull. 

It  is  often  poverty  of  spirit :  which  makes 
our  miserable  body  so  easily  complain.  Pray 
therefore  humbly  unto  the  Lord,  that  He  will 
give  thee  the  spirit  of  compunction  :  and  say 
with    the    Prophet.       Feed   me   O    Lord   with 


82     THE  IMITATION  OF  CHRIST     bk.  l 

bread  of  tears  :   and  give  me  drink  of  tears  in 
measure.1 

OF    THE   CONSIDERATION    OF    HUMAN 
MISERY 

CHAPTER    XXII 


"V/TISERABLE  thou  art  wherever  thou  art 
•*■'-*■  or  whithersoever  thou  turnest :  unless 
thou  turn  thyself  to  God. 

Why  art  thou  troubled ;  when  things  succeed 
not  as  thou  wouldest  or  desirest  ?  Who  is  he 
that  hath  all  things  to  his  mind  ?  neither  I  nor 
thou :  nor  any  man  upon  earth.  There  is  none 
in  the  world  without  some  tribulation  or  per- 
plexity :  though  he  be  Emperor  or  Pope.  Who 
has  the  better  lot  ?  Surely  he  who  is  able  to 
suffer  something  for  God. 

Many  irresolute  and  weak  ones :  cry  See 
what  a  good  life  that  man  has  :  how  rich  how 
great  how  powerful  and  exalted  he  is.  But  fix 
thy  mind  on  heavenly  treasure ;  thou  shalt  see 
that  all  these  worldly  goods  are  not  goods  at  all, 
but  very  uncertain  and  rather  burdens  :  because 
they  are  never  possessed  without  anxiety  and 
fear.  Man's  happiness  consists  not  in  abundance 
of  temporal  goods  :  but  a  moderate  portion  is 
enough  for  him. 

Truly  it  is  misery  to  live  upon  the  earth.  The 
more  a  man  will  be  spiritual,  the  more  does  this 

1  Psal.  lxxx.  5.  (lxxix.  6). 


h.xxii.  THE  ECCLESIASTICAL  MUSIC  83 

present  life  become  to  him  bitter  :  because  he 
feels  more  sensibly  and  sees  more  clearly  the 
defects  of  human  corruption.  For  to  eat  to 
drink  to  wake  to  sleep,  to  rest  and  labour,  and 
to  be  subject  to  the  other  necessities  of  nature,  is 
truly  great  misery  and  affliction  to  a  devout  man  : 
who  would  gladly  be  set  loose  and  free  from  all 
sin.  For  the  inward  man  is  much  oppressed 
with  bodily  necessities  in  this  world.  Therefore 
the  Prophet  devoutly  prays  :  that  he  may  have 
power  to  be  free  from  them  saying.  Pluck  me 
forth  O  Lord  from  my  necessities.1 

But  woe  be  to  them  that  know  not  their  own 
misery  :  and  still  more  woe  to  them  that  love 
this  miserable  and  corruptible  life.  For  some 
there  be  who  so  cling  to  it,  although  by  labour 
or  by  begging  they  can  scarce  get  necessaries : 
that  if  they  might  live  here  always,  they  would 
care  nothing  for  the  Kingdom  of  God.  O 
foolish  and  faithless  in  heart ;  who  lie  so  deeply 
sunk  in  earth  :  that  they  can  taste  nothing  but 
the  carnal.  But  wretched  as  they  are  they  shall 
in  the  end  feel  to  their  cost :  how  vile  and 
how  nothing  that  was  which  they  loved. 

Whereas  the  Saints  of  God  and  all  devout 
friends  of  Christ,  regarded  not  those  things 
which  pleased  the  flesh ;  nor  those  which 
flourished  in  this  life  :  but  their  whole  hope  and 
intention  sighed  for  eternal  treasure.  Their 
whole  desire  was  borne  up  to  the  lasting  and 
invisible  :  that  they  might  not  be  dragged  into 

1  Psal.  xxv.  (xxiv.)  17. 


84     THE  IMITATION  OF  CHRIST     bk.i. 

the    depths    by   the    love    of   what    they    could 
see. 

My  brother  lose  not  thy  confidence1  of 
growing  in  godliness :  thou  hast  yet  time  the 
hour  is  not  yet  past.  Why  wilt  thou  put  off 
thy  purpose  to  the  morrow  ?  Arise  and  begin 
this  instant :  and  say.  Now  is  the  time  to  be 
doing ;  now  is  the  time  to  be  fighting :  now  is 
the  fit  time  for  amendment.  When  thou  art 
ill  at  ease  and  troubled :  then  is  the  time  for 
deserving. 

Thou  must  pass  through  fire  and  water  :2 
before  thou  come  to  the  place  of  refreshment. 
Unless  thou  use  violence  with  thyself:  thou 
shalt  never  get  the  victory  over  vice.  So  long 
as  we  carry  about  this  frail  body,  we  can  never 
be  without  sin  :  or  live  without  weariness  and 
pain.  We  would  gladly  find  rest  from  all 
misery ;  but  seeing  by  sin  we  have  lost  inno- 
cency  :  we  have  lost  also  true  felicity.  There- 
fore it  becomes  us  to  keep  patience ;  and  wait 
for  the  mercy  of  God  :3  till  this  iniquity  pass 
away,  and  mortality  be  swallowed  up  of  life.4 

II 

O  how  great  is  human  frailty :  which  is 
always  prone  to  vice.  To-day  thou  confessest 
thy  sins :  and  to-morrow  thou  repeatest  what 
thou  didst  confess.     Now  thou  art  purposed  to 

1  Heb.  x.  35,  36.  2  Psal.  lxvi.  (lxv.)  12. 

3  Psal.  lvii.  1  (lvi.  2).  4  2  Cor.  v.  4. 


CH.XXH.  THE  ECCLESIASTICAL  MUSIC    85 

watch :  and  in  an  hour  thou  art  behaving,  as 
though  thou  hadst  never  purposed  at  all.  Good 
cause  have  we  therefore  to  humble  ourselves ; 
and  never  to  think  highly  of  ourselves  :  since 
we  are  so  frail  and  inconstant.  Besides  that 
may  quickly  be  lost  by  negligence  :  which  with 
much  labour  and  time  we  have  hardly  gained 
through  grace. 

What  will  become  of  us  in  the  end ;  who  so 
early  in  the  day  grow  cold  ?  Woe  unto  us  if 
we  will  so  turn  aside  to  rest,  as  if  all  were  peace 
and  safety  :  when  as  yet  no  trace  of  true  holiness 
is  to  be  seen  in  our  conversation.  We  have 
much  need  like  good  novices  to  be  newly  trained 
in  virtuous  behaviour  :  if  haply  there  might  be 
hope  of  some  future  amendment,  and  greater 
spiritual  growth. 

OF   MEDITATION    ON   DEATH 

CHAPTER    XXIII 

T7ERY  soon  there  will  be  an  end  of  thee 
*  here :  change  thy  view  of  thy  condition. 
To-day  man  is :  to-morrow  he  is  no  more 
seen.  And  when  he  is  out  of  sight :  quickly 
also  is  he  out  of  mind. 

O  the  stupidity  and  hardness  of  man's  heart : 
which  thinks  only  of  the  present,  and  does  not 
rather  provide  for  the  future.  Thou  oughtest 
so  to  order  thyself  in  all  thy  deeds  and  thoughts  : 
as  if  to-day  thou  wert  doomed  to  die. 

If    thou    hadst    a     good     conscience :     thou 


86     THE  IMITATION  OF  CHRIST     bk.  i. 

wouldst  not  greatly  fear  death.  Better  to 
guard  against  sins :  than  fly  from  death. 
If  to-day  thou  art  not  ready ;  how  wilt  thou 
be  so  to-morrow  ?  To-morrow  is  uncertain ; 
and  how  knowest  thou  that  thou  wilt  have 
a  morrow  ?  What  avails  it  to  live  long  ;  when 
there  is  so  small  amendment  ?  Ah  length  of 
days  does  not  always  amend :  but  often  adds  to 
our  sins.  O  that  we  had  spent  but  one  day 
in  this  world  well.  Many  count  the  years  of 
their  conversion  :  yet  scanty  oftentimes  is  the 
fruit  of  amendment. 

If  to  die  be  dreadful :  to  live  long  may 
perhaps  prove  more  dangerous.  Happy  is  he 
that  has  always  the  hour  of  his  death  before 
his  eyes :  and  daily  prepares  himself  to  die. 
If  thou  hast  ever  seen  a  man  die :  think  that 
thou  also  must  travel  the  same  road.  When 
it  is  morning  :  think  thou  mayest  not  live  till 
evening.  And  when  evening  comes  :  dare  not 
to  promise  thyself  the  morning.  Be  thou 
therefore  always  ready : 1  and  so  live,  that 
death  may  never  take  thee  unprepared.  Many 
die  suddenly  and  when  they  look  not  for  it : 
for  at  an  hour  when  we  think  not,  the  Son 
of  Man  will  come. 

When  that  last  hour  shall  come ;  thou  wilt 
begin  to  think  far  differently  of  thy  whole  past 
life  :  and  be  exceeding  sorry  that  thou  hast  been 
so  careless  and  remiss.  How  happy  and  wise 
is  he,  that  now  strives  so  to  live  :   as  he  would 

1  Luke  xii.  40:  Matt.  xxiv.  42. 


ch.  xxm.  THE  ECCLESIASTICAL  MUSIC  87 

be  found  at  his  death.  For  a  perfect  contempt 
of  the  world ;  a  fervent  desire  for  growth 
in  virtue ;  the  love  of  discipline  the  toil  of 
penance ;  the  readiness  of  obedience ;  the 
denying  of  ourselves ;  and  the  bearing  of  all 
aiflictions  for  the  love  of  Christ :  will  give 
us  great  assurance  of  a  happy  death. 

Whilst  thou  art  in  health  thou  mayest  do 
much  good :  but  when  thou  art  sick  I  see  not 
what  thou  wilt  be  able  to  do.  Few  by  sickness 
are  reformed :  as  also  they  who  go  much  on 
pilgrimage,  seldom  become  holy. 

Trust  not  on  friends  and  kindred ;  neither  do 
thou  put  off  thy  salvation  till  hereafter  :  for  men 
will  forget  thee  sooner  than  thou  thinkest.  It  is 
better  to  make  provision  betimes,  and  send  some 
good  before  thee :  than  to  trust  to  other  men's 
help.  If  thou  be  not  careful  for  thyself  now : 
who  will  be  careful  for  thee  hereafter  ?  The 
time  that  is  now  is  very  precious  :  now  are  the 
days  of  salvation  :  now  is  the  acceptable  time.1 
But  alas  that  thou  shouldest  spend  so  idly :  the 
time  in  which  thou  mightest  earn  the  means  for 
eternal  life.  The  time  will  come,  when  thou 
shalt  desire  one  day  or  hour  to  amend  in :  and 
I  know  not  that  it  will  be  granted  thee. 

Come  beloved,  from  what  danger  mightest 
thou  deliver  thyself,  from  what  fear  save  thyself: 
if  thou  wouldst  be  ever  fearful  and  mindful 
of  death.       Study  now  so  to  live :  that  at  the 

1  2  Cor.  vi.  2:  Is.  xlix.  8:  Luke  i v.  19. 


88     THE  IMITATION  OF  CHRIST     bk.  i. 

hour  of  death  thou  mayest  rather  rejoice  than 
fear.  Learn  now  to  die  to  the  world :  that 
thou  mayest  then  begin  to  live  with  Christ. 
Learn  now  to  despise  all  things :  that  thou 
mayest  then  freely  go  to  Christ.  Chastise  thy 
body  now  by  penance :  that  thou  mayest  then 
have  assured  confidence. 

Ah  fool  why  dost  thou  think  to  live  long ; 
when  thou  hast  not  a  day  without  alarms  ? 
How  many  have  been  deceived :  and  suddenly 
snatched  away.  How  often  hast  thou  heard 
men  say,  He  is  slain  with  the  sword ;  he  is 
drowned :  he  fell  from  a  height  and  broke  his 
neck :  he  choked  himself  with  his  meat,  he 
died  at  the  gaming  table :  one  perished  by  fire, 
another  by  steel,  another  of  the  plague,  another 
by  robbers ;  and  so  death  is  the  end  of  all :  and 
man's  life  suddenly  passeth  like  a  shadow.1 

Who  will  remember  thee  when  thou  art  dead  ; 
and  who  will  pray  for  thee  ?  Do  do  now  my 
beloved  whatsoever  thou  canst  do ;  for  thou 
k  no  west  not  when  thou  shalt  die  :  nor  yet  what 
shall  befall  thee  after  death.  Whilst  thou 
hast  time :  heap  unto  thyself  everlasting  riches. 
Think  on  nothing  but  thy  salvation  :  care  for 
nothing  but  the  things  of  God.  Make  now 
friends  to  thyself  by  venerating  the  Saints  of 
God,  and  imitating  their  actions ;  that  when 
thou  failest  in  this  life  :  they  may  receive  thee 
into  everlasting  habitations.2       Keep  thyself  as 

1  Psal.  cxliv.  (cxliii.)  4.  2  Luke  xvi.  9. 


ch.  xxm.  THE  ECCLESIASTICAL  MUSIC  89 

a  pilgrim  and  stranger  upon  the  earth  :l  to 
whom  the  affairs  of  this  world  do  nothing 
appertain.  Keep  thy  heart  free  and  uplifted  to 
God :  because  thou  hast  here  no  abiding  city.2 
Thither  send  daily  thy  prayers  and  sighs  with 
tears  :  that  after  death  thy  spirit  may  be  found 
worthy  to  pass  happily  to  the  Lord.     Amen. 

OF  JUDGMENT  AND  THE  PUNISHMENT 
OF  SINNERS 

CHAPTER    XXIV 
I 

TN  all  things  consider  the  end  :3  and  how 
•*■  thou  wilt  stand  before  that  severe  Judge, 
from  whom  nothing  is  hid ;  who  is  not  paci- 
fied with  gifts,  nor  admits  excuses :  but  will 
judge  right  judgment.  O  wretched  and  foolish 
sinner,  what  wilt  thou  answer  to  God  who 
knoweth  all  thy  wickedness ;  who  sometimes 
fearest  the  countenance  of  an  angry  man  ?  Why 
dost  thou  not  provide  for  thyself  against  the 
day  of  judgment  when  no  man  can  excuse  or 
answer  for  another ;  but  every  one  shall  be 
burden  enough  for  himself?  Now  thy  labour  is 
profitable ;  thy  tears  are  acceptable,  thy  sighs 
are  heard :  thy  grief  makes  satisfaction  and 
purges  thy  soul. 

1  1  Pet.  ii.  11.  2  Heb.  xiii.  14. 

3  Resplce  Jinem  is  a  proverb  adopted  by  the  Latins 
from  the  Greeks. 


9o     THE  IMITATION  OF  CHRIST     bk.  i. 

II 

A  great  and  wholesome  purgatory  hath  the 
patient  man :  who  when  he  receives  injuries 
grieves  more  for  the  malice  of  another,  than 
for  his  own  wrong ;  who  prays  cheerfully 
for  his  gainsayers  :  and  from  his  heart  forgives 
offences ;  who  delays  not  to  ask  forgiveness 
from  others :  who  is  quicker  to  pity  than  to 
wrath ;  who  often  uses  violence  to  himself : 
and  labours  to  bring  the  flesh  wholly  into  sub- 
jection to  the  spirit. 

It  is  better  now  to  purge  our  sins  and  cut 
off  our  vices  :  than  to  keep  them  to  be  purged 
hereafter.  Truly  we  deceive  ourselves  :  through 
the  inordinate  love  of  the  flesh.  What  else 
shall  that  fire  burn  up  j1  but  thy  sins  ?  The 
more  thou  sparest  thyself  now,  and  followest 
the  flesh :  the  more  severe  hereafter  shall  be 
thy  expiation,  and  thou  storest  up  more  fuel 
for  that  flame. 

In  what  things  a  man  hath  sinned :  in  the 
same  shall  he  be  the  more  grievously  punished.2 
There  shall  the  slothful  be  pricked  forward  with 
burning  goads :  and  the  glutton  be  tormented 
with  great  hunger  and  thirst.  There  shall  the 
luxurious  and  lovers  of  pleasures  be  bathed  in 

1  i  Cor.  iii.  13,  15. 

2  The  mediaeval  belief,  that  the  punishment  is  of 
the  same  nature  as  the  sin,  comes  from  the  Apocalypse 
of  Peter,  of  which  an  important  fragment  has  recently 
been  discovered.  Compare  Bede,  Hist.  EccL  v.  12, 
and  Mr  Plummer's  note. 


ch.xxiv.  THE  ECCLESIASTICAL  MUSIC  91 

burning  pitch  and  stinking  brimstone  :  and  the 
envious  like  mad  dogs  shall  howl  for  grief. 
Every  vice  :  shall  have  its  proper  torment. 
There  the  proud  shall  be  filled  with  all 
confusion :  and  the  covetous  shall  be  pinched 
with  miserable  penury.  There  one  hour  of  pain : 
shall  be  more  bitter  than  a  hundred  years  of 
the  sharpest  penance  here.  Tl  ere  is  no  rest, 
no  comfort  for  the  damned :  yet  here  we  have 
some  pause  from  toil,  and  enjoy  the  comfort 
of  our  friends. 

Be  now  anxious  and  sorrowful,  because  of 
thy  sins :  that  at  the  day  of  judgment  thou 
mayest  be  free  from  dread  with  the  blessed 
ones.  For  then  shall  the  righteous  stand  with 
great  boldness  :  against  such  as  have  vexed  and 
oppressed  them.1  Then  shall  he  stand  to  judge : 
who  now  submits  himself  humbly  to  the  censures 
of  men.  Then  shall  the  poor  and  humble  have 
great  confidence :  but  the  proud  shall  fear  on 
every  side.  Then  will  it  appear  that  he  was 
wise  in  this  world :  who  learned  to  be  a  fool 
and  despised  for  Christ's  sake.  Then  every 
affliction  that  we  bore  patiently  shall  delight  us : 
and  all  iniquity  shall  shut  its  mouth.2  Then 
shall  all  the  devout  rejoice :  and  all  the  pro- 
fane lament.  Then  shall  the  flesh  that  was 
afflicted  rejoice  more  :  than  if  it  had  been 
nurtured  in  delights.  Then  shall  the  mean 
attire  shine  gloriously  :  and  the  silken  robes 
seem   vile.       Then   the    poor    cottage    shall    be 

1  Wisdom  v.   i.  2  Psal.  cvii.  (cvi.)  42. 


92     THE  IMITATION  OF  CHRIST    bk.i. 

more  commended :  than  the  gilded  palace. 
Then  will  steady  patience  help  us  more:  than 
all  the  power  of  the  world.  Then  simple 
obedience  shall  be  exalted :  above  all  worldly 
craft.  Then  shall  a  clean  and  good  conscience 
more  rejoice  a  man :  than  learned  philosophy. 
Then  shall  the  contempt  of  riches  weigh  more : 
than  all  the  worldling's  treasure.  Then  wilt 
thou  find  more  comfort  in  devout  prayer :  than 
in  dainty  cheer.  Then  wilt  thou  rejoice 
more  that  thou  hast  kept  silence :  than  that 
thou  hast  talked  much.  Then  will  holy  works 
more  avail :  than  many  fine  words.  Then  a 
strict  life  and  severe  penance  will  be  more 
pleasing :    than  all  earthly  delight. 

Learn  that  thou  art  now  suffering  in  little 
things  :  that  thou  mayest  then  be  delivered 
from  heavier  pains.  Here  first  try:  what  thou 
canst  endure  hereafter.  If  now  thou  canst  not 
endure  so  little ;  how  wilt  thou  bear  eternal 
torments  ?  If  now  a  little  suffering  make  thee 
so  impatient ;   what  will  hell  do  then  ? 

Mark  well  thou  canst  not  have  two  joys :  thou 
canst  not  delight  in  this  world  and  after  that 
reign  with  Christ.  If  thou  hadst  lived  till  this 
day  in  perpetual  honours  and  delights ;  what 
would  all  this  profit  thee,  if  thou  wert  to  die  at 
this  instant  ?*  All  therefore  is  vanity :  except 
to  love  God  and  serve  Him  only.2 

For  he  that  loves  God  with  all   his  heart ; 
1  Luke  xii.  20.  2  Compare  chap.  i.  above 


ch.xxiv.  THE  ECCLESIASTICAL  MUSIC  93 

fears  neither  death  nor  punishment,  nor  judg- 
ment nor  hell :  for  perfect  love  gives  fearless 
access  to  God.1  But  he  that  still  delights  in 
sin  :  no  marvel  is  it  if  he  be  afraid  of  death 
and  judgment.  Yet  it  is  good,  if  love  be  not 
yet  of  force  to  withhold  thee  from  sin  :  that 
at  least  the  fear  of  hell  should  restrain  thee. 
But  he  that  puts  off  the  fear  of  God ;  can 
never  stand  long  in  good  :  but  falls  quickly  into 
the  snares  of  the  devil. 


OF  THE  ZEALOUS  AMENDMENT 
OF    OUR  WHOLE  LIFE 

CHAPTER    XXV 


DE  watchful  and  diligent  in  the  service  of 
■*-'  God ;  and  often  bethink  thyself  where- 
fore thou  earnest  hither  :  and  why  thou  hast 
left  the  world.  Was  it  not  that  thou  mightest 
live  to  God  ;  and  become  a  spiritual  man  ?  Be 
zealous  then  in  going  forward ;  for  shortly  thou 
shalt  receive  the  reward  of  thy  labours :  nor 
shall  there  then  be  any  more  fear  or  sorrow  in 
thy  coasts.  Thou  shalt  labour  now  a  little  :  and 
thou  shalt  find  great  rest  yea  perpetual  joy.2  If 
thou  continuest  faithful  and  fervent  in  doing  :  no 
doubt  but  God  will  be  faithful  and  liberal  in  re- 
warding. Thou  oughtest  to  keep  a  good  hope 
of  winning  the  palm ;  but  thou  must  not  be 
secure  :  lest  thou  wax  either  sluggish  or  proud. 
1  1  John  iv.  17,  1 8.  2  Ecclesiasticus  li.  35. 


94     THE  IMITATION  OF  CHRIST     bk.  i. 

II 

One  that  was  in  sore  anxiety  and  often  wavered 
between  hope  and  fear  ;  and  once  was  mastered 
by  sorrow,  prostrated  himself  in  a  church  before 
an  altar  in  prayer  :  and  said  within  himself.  O 
if  I  knew  that  I  should  yet  persevere.  Presently 
he  heard  the  divine  answer  within  him.  But  if 
thou  didst  know  it ;  what  wouldest  thou  do  ? 
Do  now  what  thou  wouldest  do  then  :  and  thou 
shalt  be  free  from  fear.  And  being  herewith 
comforted  and  strengthened  he  committed  him- 
self to  the  will  of  God :  and  that  anxious 
fluctuation  ceased.  Neither  would  he  pry 
farther  to  know  what  should  befall  him ;  but 
rather  laboured  to  ascertain,  what  was  the  accept- 
able and  perfect  will  of  God  :l  for  the  beginning 
and  accomplishing  of  every  good  work. 

Hope  in  the  Lord  and  do  good  saith  the 
Prophet,  and  inhabit  the  land  :  and  thou  shalt 
be  fed  in  the  riches  thereof.2 

One  thing  there  is  that  draws  many  back  from 
progress  and  zealous  amendment  :  dread  of 
difficulty  or  the  toil  of  strife.  For  in  truth 
they  above  all  others  grow  best  in  all  virtues : 
who  struggle  like  men  to  overcome  those  things 
which  are  hardest  and  most  contrary  unto  them. 
For  there  a  man  improves  most,  and  earns 
greater  grace  :  where  most  lie  conquers  himself 
and  mortifies  himself  in  spirit.  But  all  men 
have  not  as  much  to  conquer  and  mortify.      Yet 

1  Rom.  xii.  2.  2  Psal.  xxxvii  (xxxvi.)  3. 


ch.xxv.  THE  ECCLESIASTICAL  MUSIC  95 

the  diligent  and  emulous  though  he  have  more 
passions  shall  go  forward  more  strongly :  than 
another  that  is  of  temperate  disposition,  but  less 
zealous  in  the  pursuit  of  virtues. 

Two  things  in  particular  help  to  great  amend- 
ment ;  to  wit  to  pull  ourselves  violently  away 
from  that  to  which  nature  is  viciously  inclined  : 1 
and  to  labour  zealously  for  that  good  which  we 
most  want.  Be  careful  also  to  avoid  and  con- 
quer those  faults  especially :  which  often  dis- 
please thee  in  others.  Gather  some  profit  to 
thy  soul  everywhere :  so  that  if  thou  seest  or 
nearest  good  examples,  thou  mayest  be  kindled 
to  imitation.  But  if  thou  observe  any  thing 
blameworthy  :  beware  thou  do  not  the  same. 
Or  if  ever  thou  hast  done  it :  study  quickly  to 
amend  thyself. 

As  thine  eye  observes  others  :  so  in  turn  art 
thou  marked  by  others. 

O  how  sweet  and  pleasant  it  is  to  see  fervent 
and  devout  brethren  :  well-mannered  and  well- 
disciplined.  How  sad  and  grievous  it  is  to  see 
them  walking  disorderly  :2  not  practising  that 
to  which  they  are  called.  How  hurtful  is  it  to 
neglect  the  purpose  of  their  call :  and  turn  their 
thoughts  aside  to  that  which  is  not  committed  to 
them. 

1  Subtrahere  se  uiolenter  ad  quod  natura  ultiose  indlnatur. 
There  is  perhaps  a  reference  here  to  Arist.  Eth.  ii.  9. 

2  Thess.  iii.  6. 


96    THE  IMITATION  OF  CHRIST     bk.  l 

III 

Be  mindful  of  the  resolution  thou  hast  taken  : 
and  set  before  thine  eyes  the  image  of  the 
Crucified.  Thou  mayest  well  be  ashamed  to 
look  upon  the  life  of  Jesus  Christ ;  seeing  thou 
hast  not  yet  striven  to  conform  thyself  more  per- 
fectly unto  Him  :  though  thou  hast  been  long  in 
the  way  of  God.  A  religious  that  exercises 
himself  seriously  and  devoutly  in  the  most  holy 
life  and  passion  of  our  Lord ;  shall  there  find 
abundantly  all  that  is  profitable  and  necessary  for 
him :  nor  needs  to  seek  any  better  thing  out  of 
Jesus.  O  if  Jesus  crucified  would  come  into 
our  heart :  how  quickly  and  fully  should  we 
be  instructed. 

A  zealous  religious,  bears  well  and  takes  well : 
all  that  is  commanded  him.  A  negligent  and 
lukewarm  religious,  hath  tribulation  upon  tribula- 
tion :  and  is  straitened  on  all  sides  ;  for  he  has  no 
inward  consolation  :  and  is  forbidden  to  seek  it 
without.  A  religious  living  out  of  discipline  : 
lies  open  to  great  calamity.  He  that  seeks  a 
looser  and  easier  rule,  shall  ever  be  straitened  : 
for  one  thing  or  other  will  displease  him.  How 
do  so  many  other  religious  act ;  who  are  strictly 
bound  under  the  discipline  of  the  cloister  ? 
They  rarely  go  out,  they  live  in  detachment 
from  the  world,  they  eat  the  poorest  fare  :  they 
wear  the  coarsest  clothing,  they  labour  much, 
they  speak  little ;  they  watch  long,  they  rise 
early,  they  continue  long  in  prayer,  they  read 
frequently  :   and  guard  themselves  with  all  dis- 


ch.xxv.  THE  ECCLESIASTICAL  MUSIC  97 

cipline.  Mark  the  Carthusians,  the  Cistercians 
and  the  monks  and  nuns  of  various  orders  :  how 
they  rise  every  night  to  sing  psalms  to  the  Lord. 
And  therefore  it  would  be  shameful  that  thou 
shouldest  be  slothful  in  so  holy  a  work  :  when 
so  great  a  multitude  of  religious  begin  to  sing 
praise  to  God. 

O  that  we  had  nothing  else  to  do  :  but  praise 
our  Lord  God  with  our  whole  heart  and  mouth. 
O  that  thou  didst  never  need  to  eat  or  drink, 
or  sleep  :  but  always  couldest  praise  God,  and 
give  thy  whole  time  to  spiritual  pursuits  ;  thou 
shouldest  then  be  much  more  happy  :  than  now 
when  for  every  necessity  thou  servest  the  flesh. 
Would  God  there  were  not  these  necessities  ; 
but  only  the  spiritual  refreshments  of  the  soul : 
which  alas  we  taste  too  seldom. 

When  a  man  attains  to  this,  that  he  seeks  not 
his  comfort  from  any  creature ;  then  doth  God 
first  begin  to  be  perfectly  sweet  unto  him  ;  then 
also  shall  he  be  well  content  with  whatsoever 
doth  befall  him.  Then  will  he  neither  rejoice 
in  great  matters  nor  grieve  for  small :  but  entirely 
and  trustfully  throw  himself  on  God  who  is  unto 
him  all  in  all ;  to  whom  assuredly  nothing 
perishes,  nor  dies  :  but  all  things  do  live  unto 
Him  and  serve  him  at  His  beck  without  delay. 

Remember  always  the  end  :  and  that  time  lost 
never  returns.  Without  care  and  diligence  thou 
shalt  never  get  virtues.  If  thou  begin  to  wax 
lukewarm  :    it  will  begin  to  be  evil  with  thee. 


98     THE  IMITATION  OF  CHRIST     bk.  i. 

But  if  thou  give  thyself  to  zeal,  thou  shalt  find 
great  peace ;  and  feel  toil  lighter :  through 
God's  grace  and  the  love  of  virtue.  The 
zealous  and  diligent :    is  ready  for  all  things. 

It  is  harder  work  to  resist  vices  and  passions  : 
than  to  sweat  in  bodily  labours. 

He  that  avoids  not  small  faults  :  by  little  and 
little  falls  into  greater. 

Thou  wilt  always  rejoice  at  eventide  :  if  thou 
spend  the  day  fruitfully.  Watch  over  thyself: 
arouse  thyself,  warn  thyself;  and  whatever 
becomes  of  others :  neglect  not  thyself.  The 
greater  shall  be  thy  growth  :  the  more  violence 
thou  usest  upon  thyself.     Amen. 


HERE    END    ADMONITIONS    USEFUL    FOR 
A    SPIRITUAL    LIFE 


HERE  BEGIN 
CHAPTERS 

Of  the  Inner  Life         .... 

Of  Humble  Submission 

Of  the  Good  Peacemaker    . 

Of  a  Pure  Mind  and  Simple  Intention 

Of  the  Consideration  of  One's  Self 

Of  the  Joy  of  a  Good  Conscience 

Of  the  Love  of  Jesus  above  All  Things 

Of  Familiar  Friendship  with  Jesus 

Of  the  Want  of  all  Comfort 

Of  Gratitude  for  the  Grace  of  God 

Of  the  Fewness  of  the  Lovers  of  the  Cross 

of  Jesus       ..... 
Of  the  King's  Way  of  the  Holy  Cioss 


11 
iii 
iv 

v 

vi 

vii 

viii 

ix 

x 

xi 
xii 


HERE    BEGIN 
ADMONITIONS     DRAWING 
TO      THE      INNER     LIFE 


[SECOND    BOOK] 
OF    THE    INNER    LIFE 

CHAPTER    I 
I 

r  I  "*HE  Kingdom  of  God  is  within  you1 
-*-  saith  the  Lord.  Turn  thee  with  thy 
whole  heart2  unto  the  Lord;  and  forsake  this 
wretched  world  :  and  thy  soul  shall  find  rest. 
Learn  to  despise  the  outward  and  to  give 
thyself  to  the  inward :  and  thou  shalt  see  the 
Kingdom  of  God  come  into  thee.  For  the 
Kingdom  of  God  is  peace  and  joy  in  the  Holy 
Ghost  :3  which  is  not  given  to  the  unholy. 
Christ  will  come  unto  thee  and  shew  thee  His 
own  consolation  :  if  thou  prepare  for  Him  a 
worthy  abode  within. 

All  His  glory  and  beauty  is  within  :4  and 
there  He  delights  Himself.  Frequent  are  His 
visits  to  the  inward  man  ;  sweet  His  discourse 
pleasant  His  solace :  great  His  peace,  exceed- 
ing wonderful  His  familiarity. 

Come  faithful  soul  make  ready  thy  heart  for 

1  Luke  xvii.  20,  21.       "  Joel  ii.   12.       3  Rom.  xiv.  17. 
4  Psal.  xlv.  13  (xliv,  14), 
101 


102   THE  IMITATION  OF  CHRIST  bk.il 

this  Bridegroom  :  that  He  may  deign  to  come 
unto  thee,  and  dwell  within  thee.  For  thus 
saith  He.  If  any  love  Me  he  will  keep  My 
words ;  and  We  will  come  unto  him :  and  will 
make  our  abode  with  him.1  Make  therefore 
room  for  Christ :  and  deny  entrance  to  all 
others. 

When  thou  hast  Christ :  thou  art  rich  and 
hast  enough.  He  will  be  thy  provider  and 
faithful  steward  in  all  things :  so  that  thou  shalt 
not  need  to  trust  in  men.  For  men  soon  change 
and  quickly  fail ;  but  Christ  abides  for  ever  :2 
and  stands  by  us  firmly  unto  the  end.  Great 
trust  should  not  be  put  in  a  frail  and  mortal  man, 
even  though  he  be  useful  and  dear  unto  us ; 
neither  ought  we  to  be  much  grieved :  if 
sometimes  he  cross  and  contradict  us.  They 
that  to-day  are  with  thee,  to-morrow  may  be 
against  thee :  and  often  do  they  veer  right  round 
like  the  wind. 

II 

Put  all  thy  trust  in  God :  let  Him  be  thy 
fear  and  thy  love.  He  shall  answer  for  thee  :3 
and  will  do  thee  good  as  shall  be  best.  Thou  hast 
not  here  an  abiding  city  :4  and  wheresoever  thou 

1  John  xiv.  23.  2  John  xii.  34. 

3  Psal.  xxxviii.  (xxxvii.)  15.  The  Prayer-Book 
Version  has,  Thou  slialt  ansiver  for  me,  0  Lord  my  God. 
The  R.  V.  also  has,  Thou  ivilt  ansiver  ;  but  the  A.  V. ,  the 
Vulgate,  and  the  LXX.  all  have,  Thou  ivilt  hear.  Can 
a  Kempis  be  referring  to  this  passage?  Readers  of 
Herbert  will  remember  the  Quip  and  its  refrain. 

4  Heb.  xiii.  14. 


ch.  i.  THE  ECCLESIASTICAL  MUSIC  103 

mayest  be  thou  art  a  stranger  and  pilgrim  ;x 
neither  shalt  thou  ever  have  rest :  unless  thou 
be  inwardly  united  unto  Christ.  Why  dost  thou 
look  around  thee  here ;  since  this  is  not  the 
place  of  thy  rest?  In  Heaven  should  be  thy 
home:  and  all  earthly  things  are  to  be  looked 
upon  in  passing  by.  All  things  pass :  and 
thou  with  them.  Beware  thou  cling  not :  lest 
thou  be  caught  and  perish.  Let  thy  thought 
be  with  the  Highest  :2  and  let  thy  prayer  for 
mercy  be  directed  unto  Christ  without  ceasing. 

If  thou  canst  not  contemplate  high  and 
heavenly  things  ;  rest  in  the  passion  of  Christ : 
and  dwell  gladly  in  His  sacred  wounds.  For 
if  thou  fly  devoutly  unto  the  wounds  and  precious 
marks  of  Jesus  :  thou  shalt  feel  great  comfort 
in  tribulation ;  thou  wilt  not  much  care  for  the 
slights  of  men:  and  wilt  easily  bear  words 
of  detraction. 

Christ  also  in  the  world  was  despised  of 
men :  and  forsaken  in  His  greatest  need  by 
acquaintance  and  friends  in  the  midst  of  slanders. 
Christ  was  willing  to  surfer  and  be  despised ; 
and  dost  thou  dare  complain  of  any  man? 
Christ  had  adversaries  and  backbiters  ;  and  dost 
thou  wish  to  have  all  men  thy  friends  and  bene- 
factors ?  How  shall  thy  patience  reach  her 
crown ;   if  no  adversity  befall  thee  ? 

If  thou  art  willing  to  suffer  no  opposition ; 
how  wilt  thou  be  the  friend  of  Christ  ?      Bear 

1  1  Pet.  ii.  11.  2  Wisdom  v.  9,  16. 


io4    THE  IMITATION  OF  CHRIST  bk.  n. 

thyself  up  with  Christ  and  for  Christ :  if  thou 
wilt  reign  with  Christ. 

If  thou  hadst  but  once  perfectly  entered 
into  the  inner  life  of  Jesus,  and  tasted  a 
little  of  His  ardent  love  :  then  wouldest  thou 
not  regard  thine  own  convenience  or  incon- 
venience ;  but  rather  wouldest  rejoice  at  shame 
that  is  cast  upon  thee  :  for  the  love  of  Jesus 
makes  a  man  despise  himself.  A  lover  of  Jesus 
and  of  truth,  who  truly  lives  the  inner  life  and 
is  free  from  inordinate  affections :  can  freely  turn 
himself  unto  God,  and  lift  himself  above  him- 
self in  spirit  and  rest  in  fruition. 

He  that  tastes  all  things  as  they  are,1  not  as 
they  are  said  or  thought  to  be  ;  is  truly  wise  : 
and  taught  of  God  rather  than  of  men.  He 
that  can  walk  inwardly,  and  make  small  reckon- 
ing of  things  without ;  neither  requires  places 
nor  waits  for  times  :  for  performing  devout 
exercises.  An  inward  man  quickly  recollects 
himself:  because  he  never  pours  himself  wholly 
out  on  outward  things.  He  finds  no  hin- 
drance in  outward  labour,  or  business  necessary 
for  the  time ;  but  as  things  fall  out :  so  he 
accommodates  himself  to  them.  He  that  is 
well  ordered  and  disposed  within :  cares  not 
for  the  strange  and  perverse  behaviour  of  men. 

A  man  is  hindered  and  distracted :  in  pro- 
portion as  he  draws  things  unto  himself.  If 
it     were     well     with     thee     and     thou     wert 

1  S.  Bernard,  Serm.  ad  Diu.  xviii.  Est  enim  sapiens 
cut  quaique  res  sap'iunt  ut  sunt.       H. 


ch.  i.  THE  ECCLESIASTICAL  MUSIC  105 

throughly  purged  :  all  things  would  fall  out  to 
thee  for  good1  and  for  thy  progress.  Many 
things  displease  and  often  trouble  thee  ;  because 
thou  art  not  yet  perfectly  dead  unto  thyself: 
nor  separated  from  all  earthly  affairs. 

Nothing  so  stains  and  entangles  the  heart 
of  man :  as  impure  love  to  creatures.  If  thou 
refuse  outward  comfort :  thou  wilt  be  able  to 
contemplate  the  things  of  Heaven  and  often  to 
rejoice  within. 

OF   HUMBLE    SUBMISSION 

CHAPTER    II 

O  EGARD  not  much  who  is  for  thee  or 
■*^-  against  thee :  but  see  thou  well  to  this, 
that  God  be  with  thee  in  every  thing  thou 
doest.  Have  a  good  conscience  :  and  God 
will  defend  thee  well.  For  whom  God  will 
help  :  no  man's  perverseness  can  hurt.  If  thou 
canst  be  silent  and  suffer  :  without  doubt  thou 
shalt  see  the  help  of  the  Lord.  He  knows  the 
time  and  manner  how  to  deliver  thee  :  and 
therefore  thou  oughtest  to  resign  thyself  unto 
Him.  God  alone  can  aid  :  and  deliver  from 
all  confusion. 

Often  it  greatly  helps  to  keep  us  more 
humble  :  that  others  know  and  rebuke  our  faults. 
When  a  man  humbles  himself  for  his  failings 
then  he  easily  pacifies  others :  and  quickly  satis- 
fies those  that  are  angry  with  him.      God  pro- 

1  Rom.  viii.  28. 


io6   THE  IMITATION  OF  CHRIST  bk.  ii. 

tects  the  humble  and  delivers  him  :  the  humble 
He  loves  and  comforts.  Unto  the  humble  man 
He  inclines  Himself;  unto  the  humble  He  gives 
great  grace  i1  and  after  his  abasement  He  raises 
him  up  to  glory.  Unto  the  humble  He  reveals 
His  secrets  :  and  sweetly  draws  and  invites  him 
unto  Himself.  The  humble  in  the  midst  of 
confusion  is  yet  content  in  peace  :  for  he  rests  on 
God  and  not  on  the  world. 

Think  not  that  thou  hast  made  any  progress : 
unless  thou  feel  thyself  inferior  to  all. 

OF  THE  GOOD  PEACEMAKER 

CHAPTER    III 

THIRST  keep  thyself  in  peace  :  and  then  shalt 
-*•        thou  be  able  to  set  others  at  peace. 

A  peacemaker  doth  more  good :  than  he  that 
is  well  learned.  A  passionate  man  draws 
even  good  into  evil  :  and  easily  believes  the 
worst.  A  good  peacemaker  :  turns  all  things 
to  good. 

He  that  is  well  in  peace  :  is  not  suspicious  of 
any.  But  he  that  is  discontented  and  troubled  : 
is  tossed  with  divers  suspicions.  He  is  neither 
quiet  himself:  nor  suffers  others  to  be  quiet. 
He  often  utters  what  he  ought  not  to  utter : 
and  neglects  what  it  were  better  for  him  to  do. 
He  dwells  upon  the  duty  of  others  :  and  forgets 
his  own. 

First  therefore  be  severe  towards  thyself:  and 
1  i  Peter  v.  5  :   Psal.  xxv.  (xxiv.)  9. 


:h.  hi.  THE  ECCLESIASTICAL  MUSIC   107 

then  mayest  thou  justly  be  severe  also  towards 
thy  neighbour.  Thou  knowest  well  how  to 
excuse  and  colour  thine  own  deeds  :  but  thou 
wilt  not  admit  the  excuses  of  others.  It  were 
more  just  that  thou  shouldest  accuse  thyself :  and 
excuse  thy  brother.  If  thou  wilt  be  carried : 
carry  also  another. 

Behold  how  far  off  thou  art  yet  from  true 
charity  and  humility :  which  knows  not  how  to 
be  angry  or  indignant,  with  any  except  one's 
self. 

It  is  no  great  matter  to  associate  with  the 
good  and  gentle :  for  this  is  naturally  pleasing  to 
all ;  and  every  one  is  glad  to  enjoy  peace :  and 
loves  those  best  that  agree  with  him.  But  to  be 
able  to  live  as  a  peacemaker  with  the  hard  and 
perverse  or  disorderly  or  tiresome  :  is  a  great 
grace  and  very  commendable,  and  a  manly  thing. 

Some  there  are  that  keep  themselves  in  peace  : 
and  are  in  peace  also  with  others.  And  there 
are  some  that  neither  are  in  peace  themselves  : 
nor  suffer  others  to  go  in  peace.  They  are 
troublesome  to  others  :  but  always  more  trouble- 
some to  themselves.  And  some  there  are  that 
keep  themselves  in  peace :  and  study  to  bring 
others  back  to  peace. 

Nevertheless  our  whole  peace  in  this  miserable 
life  is  rather  to  be  placed  in  humble  sufferance : 
than  in  not  feeling  vexations.  He  that  can  best 
tell  how  to  endure :  will  keep  greater  peace. 
That  man  is  conqueror  of  himself  and  lord  of  the 
world  :   the  friend  of  Christ  and  heir  of  Heaven. 


io8  THE  IMITATION  OF  CHRIST  bk.  ii. 

OF    A    PURE    MIND    AND    SIMPLE 
INTENTION 

CHAPTER    IV 

"DY  two  wings  :  a  man  is  lifted  up  from  earth  : 
*^      namely  by  Simplicity  and  Purity. 

Simplicity  ought  to  be  in  intention  :  Purity 
in  affection.  Simplicity  intends  God :  Purity 
apprehends  and  tastes  Him. 

No  good  action  will  hinder  thee  :  if  thou  be 
free  from  inordinate  affection  within.  If  thou 
intend  and  seek  nothing  else  but  the  pleasure  of 
God  and  the  good  of  thy  neighbour  :  thou  shalt 
enjoy  perfect  internal  freedom. 

If  thy  heart  were  right :  then  every  creature 
would  be  a  mirror  of  life  and  a  book  of  holy 
doctrine.2  There  is  no  creature  so  small  and 
abject :  but  it  reflects  the  goodness  of  God. 

If  thou  wert  good  and  pure  within :  then 
wouldest  thou  see  and  understand  all  things  well 
without  hindrance.  A  pure  heart  penetrates 
Heaven  and  hell. 

Such  as  every  one  is  inwardly :  so  he  judges 
outwardly. 

If  there  be  joy  in  the  world :   surely  a  man 

1  rs  there  an  allusion  here  to  the  hymn  beginning, 
Ecquis  binas  columbinas  Alas  dabit  animae  ?  Trench, 
Sacred  Latin   Poetry,    p.    150. 

2  There  may  here  be  a  reference  to  a  hymn  of  Alain 
de  Lille,  which  begins,  Omnis  mundi  creatura  <$htasi  liber 
et  pictura  Nobis  est  et  speculum.  It  is  given  by  Trench, 
Sacred  Latin  Poetry,  p.   257. 


en.  iv.  THE  ECCLESIASTICAL  MUSIC  109 

of  pure  heart  possesses  it.  And  if  there  be 
any  where  tribulation  and  distress :  an  evil 
conscience  best  knows  it. 

As  iron  thrust  into  the  fire  loses  its  rust,  and 
becomes  white-hot  throughout ;  so  he  that  wholly 
turns  himself  unto  God  puts  off  all  sloth : 
and  is  transformed  into  a  new  man.  When 
a  man  begins  to  grow  cold,  then  he  is  afraid 
of  a  little  labour  :  and  gladly  receives  external 
comfort.  But  when  he  begins  to  master  himself 
perfectly  and  to  walk  like  a  man  in  the  way  of 
God  ;  then  he  thinks  less  of  those  things  :  which 
before  he  found  so  hard. 

OF    THE    CONSIDERATION    OF 
ONE'S   SELF 

CHAPTER    V 

"\T7*E  cannot  trust  much  to  ourselves  :  because 
*  *  grace  oftentimes  is  wanting  to  us  and 
sense  also.  There  is  but  little  light  in  us  :  and 
this  we  quickly  lose  by  negligence.  Oftentimes 
too  we  do  not  perceive  :  how  blind  we  are  within. 
We  often  do  badly :  and  excuse  it  worse. 
Sometimes  we  are  moved  with  passion :  and 
think  it  zeal.  We  blame  small  things  in  others : 
and  pass  over  greater  faults  in  ourselves. 
Quickly  enough  we  feel  and  weigh  what  we 
suffer  from  others :  but  we  heed  not  what 
others  surfer  from  us.  He  that  well  and  rightly 
considered  his  own  works  :  would  find  no  cause 
to  judge  hardly  of  another. 


no  THE  IMITATION  OF  CHRIST  bk.  it 

The  inward  man,  sets  the  care  of  himself 
before  all  other  cares.  And  he  that  diligently 
attends  unto  himself:  can  easily  keep  silence 
concerning  others.  Thou  wilt  never  be  inward 
and  devout :  unless  thou  keep  silence  in  other 
men's  affairs,  and  look  especially  to  thyself.  If 
thou  attend  wholly  unto  God  and  thyself:  what 
thou  seest  without  will  little  move  thee.  Where 
art  thou  when  thou  art  not  with  thyself?  And 
when  thou  hast  skimmed  all  things ;  what  hast 
thou  profited  if  thou  hast  neglected  thyself.  If 
thou  desirest  peace  and  true  unity ;  thou  must 
count  all  things  less  than  this  :l  and  look  only 
upon  thyself. 

Thou  shalt  then  make  great  progress  :  if  thou 
give  thyself  holiday  from  all  temporal  care. 
Thou  shalt  greatly  fall  back :  if  thou  make 
much  of  any*  thing  temporal.  Let  nothing  be 
great  unto  thee  nothing  high,  nothing  pleasing 
nothing  acceptable :  but  simply  God,  or  that 
which  is  of  God.  Whatever  comfort  comes 
to  thee  from  any  creature :  count  it  all  vain. 
A  soul  that  loves  God :  despises  all  that  is 
less  than  God.  God  alone  is  eternal  and 
infinite  filling  all  things :  the  soul's  comfort 
and  the  true  joy  of  heart. 

1  quod  totum  adhuc  postponas.  The  word  adhttc  is 
omitted  in  the  Magd.  MS.  It  is  certainly  difficult, 
and  can  hardly  bear  its  usual  sense. 


ch.  vi.  THE  ECCLESIASTICAL  MUSIC   m 
OF   THE  JOY    OF   A  GOOD    CONSCIENCE 

CHAPTER    VI 

nPHE  glory  of  a  good  man  :   is  the  testimony 
-*-     of  a  good  conscience. 

Have  a  good  conscience :  and  thou  shalt 
ever  have  joy.  A  good  conscience  can  carry 
very  much  :  and  is  very  cheerful  in  adversities. 
An  evil  conscience,  is  always  fearful  and  unquiet. 
Thou  shalt  rest  sweetly :  if  thy  heart  do  not 
accuse  thee.1  Never  rejoice :  but  when  thou 
hast  done  well.  Bad  men  have  never  true  joy 
nor  feel  inward  peace :  because  There  is  no 
peace  for  the  wicked  saith  the  Lord.2  And 
if  they  say,  We  are  in  peace,  no  evil  shall  come 
upon  us,  and  who  shall  dare  to  hurt  us  :3  believe 
them  not ;  for  suddenly  the  wrath  of  God  will 
arise,  and  their  deeds  shall  be  brought  to 
nought :  and  their  thoughts  shall  perish.4 

To  glory  in  tribulation,  is  not  hard  for  him 
that  loves :  for  so  to  glory  is  to  glory  in  the 
Cross  of  the  Lord.5 

Shortlived  is  glory :  which  is  given  and 
received  from  men.  Sadness  always  attends 
the  world's  glory.  The  glory  of  the  good  is 
in  their  consciences  :  and  not  in  the  tongues  of 
men.  The  gladness  of  the  just  is  of  God  and 
in  God  :  and  their  joy  is  of  the  Truth.  He 
that  desires  true  and  eternal   glory  :    cares  not 

1   i  John  iii.  21.  2  Is.  xlviii.  22:  lvii.  21. 

3  Micah  iii.  11.  4  Psal.  cxlvi.  (clxv.)  4. 

5  Rom.  v.  3  :   Gal.  vi.   14. 


ii2   THE  IMITATION  OF  CHRIST  bk.  ii. 

for  the  temporal.  And  he  that  seeks  temporal 
glory  or  despises  it  not  from  his  soul :  stands 
convicted  of  little  love  for  the  heavenly. 

He  has  great  tranquillity  of  heart :  that  cares 
neither  for  praise  nor  dispraise.  He  will  easily 
be  content  and  peaceable :  whose  conscience 
is  clean.  Thou  art  not  holier  if  thou  art 
praised :  nor  meaner  if  thou  art  reproached. 
What  thou  art  that  thou  art :  neither  can 
words  make  thee  greater  than  thou  art  in  the 
sight  of  God. 

If  thou  consider  what  thou  art  within :  thou 
wilt  not  care  what  men  say  of  thee.  Man 
looketh  on  the  countenance :  but  God  on  the 
heart.1  Man  considers  the  deeds :  but  God 
weighs  the  intentions. 

To  be  always  doing  well  and  to  think  little 
of  one's  self:  is  the  mark  of  a  humble  soul. 
To  refuse  to  be  comforted  by  any  creature :  is 
a  mark  of  great  purity  and  inward  confidence. 
He  that  seeks  no  witness  for  himself  without : 
has  clearly  committed  himself  wholly  unto  God. 
For  not  he  that  commendeth  himself  is  approved 
saith  blessed  Paul :  but  whom  God  commendeth.2 
To  walk  inwardly  with  God,  and  not  be 
fettered  by  any  affection  without :  is  the  state 
of  an  inward  man. 

1  i  Sam.  xvi.  7.  2  2  Cor.  x.  18. 


ch.  vii.  THE  ECCLESIASTICAL  MUSIC  113 

OF   THE   LOVE   OF  JESUS   ABOVE   ALL 
THINGS 

CHAPTER     VII 

13  LESS  ED  is  he  that  understands  what  it 
■*-*  is  to  love  Jesus :  and  to  despise  himself 
for  'Jesus'  sake.  Thou  shouldest  leave  be- 
loved for  Beloved :  for  Jesus  will  be  loved 
alone  above  all  things. 

The  love  of  things  created  is  deceitful  and 
unstable :  the  love  of  Jesus  is  faithful  and 
untiring.  He  that  cleaves  unto  creatures  shall 
fall  with  the  falling  :  he  that  embraces  Jesus  shall 
stand  fast  for  ever.  Love  Him  and  keep  Him 
for  thy  friend ;  who  when  all  go  away  will 
not  forsake  thee  :  nor  suffer  thee  to  perish  in 
the  end.  Some  time  or  other  thou  must  be 
separated  from  all :  whether  thou  wilt  or  no. 
Keep  thee  close  to  Jesus  in  life  and  death  and 
commit  thyself  unto  His  trust :  who  when  all 
fail  can  alone  help  thee. 

Thy  Beloved  is  of  such  nature,  that  He  will 
bear  no  rival ;  but  will  have  thy  heart  to  Him- 
self: and  sit  on  His  own  throne  as  King.  If 
thou  couldest  empty  thyself  perfectly  from  all 
creatures  :  Jesus  would  gladly  dwell  with  thee. 
Almost  wholly  lost  wilt  thou  find  :  what  thou 
hast  entrusted  to  men  away  from  Jesus.  Trust 
not  nor  lean  upon  a  reed  swaying  with  the 
wind  j1     for    all    flesh     is    grass :     and    all    the 

1  Is.   XXX vi.  6  :   Matt.  xi.  7  :   the  passages  are  com- 
bined and  the  wording  altered. 
H 


1 14  THE  IMITATION  OF  CHRIST  bk.  ii. 

glory    thereof   shall    wither    as    the    flower     of 
grass.1 

Thou  shalt  quickly  be  deceived :  if  thou 
only  look  to  the  outward  appearance  of  men. 
For  if  in  others  thou  seekest  thy  comfort  and 
gain  :  thou  shalt  too  often  feel  loss.  If  thou 
seekest  Jesus  in  all  things :  thou  shalt  surely 
find  Jesus.  But  if  thou  seekest  thyself,  thou 
shalt  also  find  thyself:2  but  to  thine  own 
destruction.  For  man  doth  more  hurt  himself 
if  he  seek  not  Jesus :  than  the  whole  world 
and  all  his  enemies. 

OF  FAMILIAR  FRIENDSHIP  WITH  JESUS 

CHAPTER    VIII 


"\T7HEN  Jesus  is  present  all  is  well :  and 
*  "  nothing  seems  difficult.  But  when  Jesus 
is  absent :  every  thing  is  hard.  When  Jesus 
speaks  not  within  :  all  comfort  is  nothing  worth. 
But  if  Jesus  speak  but  one  word  :  great  consola- 
tion is  felt.  Did  not  Mary  Magdalene  rise 
immediately  from  the  place  where  she  wept ; 
when  Martha  said  to  her  The  Master  is  come 
and  calleth  for  thee  ?3  Happy  hour :  when 
Jesus  calls  from  tears  to  spiritual  joy. 

How  dry   and  hard  art  thou  without  Jesus. 
How  foolish  and  vain  :   if  thou  desire  any  thing 

1  Is.  xl.  6,7:1  Pet.  i.  24  -  Matt.  ix.  39. 

3  John  xi.  28. 


ch.  viii.  THE  ECCLESIASTICAL  MUSIC  115 

out  of  Jesus.  Is  not  this  a  greater  loss ;  than 
if  thou  shouldest  lose  the  whole  world  ? l  What 
can  the  world  give  thee  without  Jesus  ?  To 
be  without  Jesus  is  dreadful  hell :  and  to  be 
with  Jesus  sweet  paradise.  If  Jesus  be  with 
thee :  no  enemy  can  hurt  thee.  He  that  finds 
Jesus  finds  good  treasure : 2  yea  good  above  all 
good.  And  he  that  loses  Jesus  loses  much 
indeed :  yea  more  than  the  whole  world. 
Poor  indeed  is  he  who  lives  without  Jesus :  and 
he  most  rich  who  is  well  with  Jesus. 

11 

It  is  great  skill,  to  know  how  to  commune 
with  Jesus  :  and  to  know  how  to  keep  Jesus 
is  great  wisdom.  Be  thou  humble  and  peace- 
making :  and  Jesus  will  be  with  thee.  Be 
devout  and  quiet :  and  Jesus  will  stay  with 
thee.  Thou  mayest  soon  drive  away  Jesus 
and  lose  His  grace :  if  thou  wilt  turn  aside 
to  outward  things.  And  if  thou  shouldest  drive 
Him  from  thee  and  lose  Him ;  unto  whom 
wilt  thou  flee  and  whom  wilt  thou  then  seek 
for  thy  friend  ?  Without  a  friend  thou  canst 
not  live  well ;  and  if  Jesus  be  not  above  all 
a  friend  to  thee :  thou  wilt  be  very  sad  and 
desolate.  Thou  actest  therefore  like  a  fool : 
if  thou  trust  or  rejoice  in  any  other.  Rather 
choose  to  have  all  the  world  against  thee :  than 
Jesus  angry.  Above  all  therefore  that  be  dear  : 
let  Jesus  alone  be  specially  beloved. 

1  Matt.  xvi.  26.  2  Matt.  xiii.  44. 


u6  THE  IMITATION  OF  CHRIST  bk.  ii. 

Ill 

Love  all  for  Jesus :  but  Jesus  for  Himself. 
Jesus  Christ  alone  is  singularly  to  be  beloved  : 
who  alone  is  found  good  and  faithful  above 
all  friends.  For  Him  and  in  Him  let  friends 
and  foes  alike  be  dear  unto  thee ;  and  all  these 
are  to  be  prayed  for  :  that  they  may  all  know 
and  love  Him. 

Never  desire  to  be  singularly  praised  or 
beloved ;  for  this  is  for  God  alone :  who  hath 
none  like  unto  Himself.  Neither  do  thou  desire 
that  the  heart  of  any  should  be  set  on  thee ; 
nor  do  thou  set  thy  heart  on  the  love  of  any  : 
but  let  Jesus  be  in  thee  and  in  every  good  man. 

Be  pure  and  free  within  :  and  entangle  not 
thyself  with  any  creature.  Thou  must  be  naked 
and  carry  a  heart  pure  towards  God  :  if  thou 
wouldest  be  free  and  see  how  sweet  the  Lord 
is.1  And  truly  thou  wilt  not  attain  to  this 
unless  thou  be  prevented  and  drawn  by  His 
grace ;  so  that  having  turned  out  and  said 
good  bye  to  all :  thou  mayest  be  united  alone 
to  Him  alone.  For  when  the  grace  of  God 
comes  to  a  man  :  then  he  is  made  able  for  all 
things.  And  when  it  goeth  away,  then  is  he 
poor  and  weak  :  and  as  it  were  left  only  for 
the  scourge.  In  this  case  thou  must  not  be 
dejected  nor  despair,  but  stand  calmly  at  God's 
will :  and  bear  all  that  comes  upon  thee  for 
the    glory   of  Jesus    Christ ;     for    after    winter 

1  Psal.  xxxiv.  8  (xxxiii.  9):   xlvi.  10  (xlv.  11.) 


ch.  mi.  THE  ECCLESIASTICAL  MUSIC  117 

follows   summer :    after    night   returns   the   day, 
and  after  tempest  a  great  calm. 

OF  THE  WANT  OF  ALL  COMFORT 

CHAPTER    IX 
1 

|"T  is  no  hard  matter  to  despise  human  comfort : 
-*■  when  we  have  divine.  It  is  much  and  very 
much  to  be  able  to  want  both  human  and  divine 
comfort :  and  for  God's  honour  be  willing 
cheerfully  to  bear  exile  of  heart,  and  seek  oneself 
in  nothing :  nor  regard  one's  own  deserts. 

What  great  matter  is  it,  if  at  the  coming  of 
grace  thou  be  cheerful  and  devout  ?  This 
hour  is  wished  for  t)f  all,  men.  He  rides 
pleasantly :  whom  the  grace  of  God  carries. 
And  what  wonder  if  he  feel  no  burden,  who 
is  carried  by  the  Almighty ;  and  led  by  the 
Sovereign  Guide  ? 

Gladly  do  we  find  something  for  our  comfort : 
and  hardly  does  a  man  strip  himself  of  self. 
The  holy  martyr  Laurence  as  well  as  his  priest1 

1  His  priest  was  Pope  Sixtus,  or  Xystus  (see 
Dictionary  of  Christian  Biography),  to  whom  Laurence 
was  deacon.  Both  suffered  martyrdom  under  Valerian 
in  258  a.d.  A  Kempis  is  here  following  the  account 
given  by  St  Maximus  of  Turin  (Horn,  I.  de  Sancto 
Laurentio).  "The  venerable  Sixtus,  the  chief  priest 
of  the  Roman  city,  as  he  was  surmounting  by 
torture  the  cruelty  of  the  persecuting  world,  and 
was  now  on  the  confines  of  the  heavenly  kingdom, 
and   beheld  Laurence   very   sorrowful  at   his   father's 


n8  THE  IMITATION  OF  CHRIST  bk.  it. 

overcame  the  world  :  because  all  that  seemed 
delightsome  in  the  world  he  despised ;  and  for 
the  love  of  Christ  he  patiently  suffered  even 
God's  chief  priest  Sixtus  whom  he  most  dearly 
loved :  to  be  taken  away  from  him.  He 
therefore  overcame  the  love  of  man  by  the  love 
of  the  Creator  :  and  in  place  of  human  comfort 
he  rather  chose  what  pleased  God.  So  also 
do  thou  learn  to  part  even  with  a  near  and 
dear  friend  for  the  love  of  God ;  nor  do 
thou  take  it  hard  when  thou  art  deserted  by  a 
friend :  knowing  that  we  must  all  at  last  be 
separated  from  one  another. 

A  man  must  strive  hard  and  long  within 
himself,  before  he  can  learn  fully  to  master 
himself:  and  to  draw  his  whole  heart  into 
God.  When  a  man  stands  upon  himself: 
he  easily  slides  unto  human  comforts.  But  a 
true  lover  of  Christ  and  diligent  follower  of 
virtues,  does  not  fall  back  on  comforts ;  nor 
seek  such  sensible  delights :  but  rather  chooses 
to  endure  sharp  exercises  and  hard  labours  for 
Christ. 

II 

When  therefore  spiritual  comfort  is  given 
thee   from    God,   receive   it  with   thankfulness ; 

death,  is  recorded  in  the  spirit  of  prophecy  thus  to 
have  addressed  him:  'Be  not  sad,  my  son;  after 
three  days  thou  shalt  follow  me.'  Whence  it  appears, 
dearly  heloved,  that  Messed  Laurence  entertained  not 
this  sorrow  at  his  priest's  victory,  but  was  grieved 
that  he  was  not  himself  in  like  manner  together  with 
his  priest  overcoming  the  world."     (1841.) 


ch.  ix.  THE  ECCLESIASTICAL  MUSIC  119 

but  understand  that  it  is  the  gift  of  God  :  not 
any  desert  of  thine.  Be  not  uplifted,  be  not 
too  joyful  nor  -  vainly  presumptuous  ;  but  rather 
be  the  more  humble  for  that  gift,  more  wary 
too  and  fearful  in  all  thine  actions :  for  that 
hour  will  pass  away  and  temptation  will 
follow.  When  consolation  is  taken  from  thee 
do  not  immediately  despair  ;  but  with  humility 
and  patience  wait  for  the  heavenly  visitation : 
for  God  is  able  to  give  thee  back  again  more 
ample  consolation. 

This  is  nothing  new  nor  strange  unto  them 
that  are  experienced  in  the  way  of  God :  for 
in  great  Saints  and  ancient  Prophets,  there  was 
the  same  kind  of  ebb  and  flow.  Hence  one 
who  was  in  the  enjoyment  of  divine  grace 
said.  I  said  in  my  prosperity :  I  shall  never 
be  moved.1  But  what  he  found  in  himself: 
in  the  absence  of  grace,  he  goes  on  thus  to 
tell.  Thou  didst  turn  Thy  face  from  me : 
and  I  was  troubled.  Yet  in  the  midst  of  all 
this  he  by  no  means  despairs :  but  more 
earnestly  beseeches  the  Lord  and  says.  Unto 
Thee  O  Lord  will  I  cry :  and  I  will  pray 
unto  my  God.  At  length  he  reaps  the  fruit 
of  his  prayer  :  and  testifies  that  he  was  heard 
saying.  The  Lord  hath  heard  and  taken  pity 
on  me :  the  Lord  is  become  my  helper.  But 
wherein  ?  Thou  hast  turned  saith  he  my 
sorrow  into  joy  :  and  Thou  hast  compassed  me 
about  with  gladness. 

1  Psal.  xxx.  6-11  (xxix.  7-12). 


120  THE  IMITATION  OF  CHRIST  bk.  ii. 

If  great  Saints  were  so  dealt  with  ;  we  that 
are  weak  and  poor  should  not  despair,  if  we 
be  sometimes  fervent  and  sometimes  cold  :  for 
the  Spirit  cometh  and  goeth  according  to  the 
good  pleasure  of  His  own  will.1  For  which 
cause  blessed  Job  saith.  Thou  visitest  him 
early  in  the  morning :  and  suddenly  Thou 
provest  him. 

Ill 

In  what  then  can  I  hope  or  in  whom  should 
I  trust ;  save  in  the  great  mercy  of  God  alone, 
and  in  the  only  hope  of  heavenly  grace  ?  For 
whether  I  have  with  me  good  men  or  devout 
brethren  or  faithful  friends  :  whether  holy  books 
or  beautiful  treatises,  or  sweet  chants  and  hymns  ; 
all  these  help  but  little,  have  but  little  savour  : 
when  grace  forsakes  me  and  I  am  left  in  mine 
own  poverty.  At  such  time  there  is  no  better 
remedy  :  than  patience  and  self-denial  according 
to  the  will  of  God. 

I  never  found  any  so  religious  and  devout, 
that  he  had  not  sometimes  a  withdrawing  of 
grace  :  or  felt  not  some  decrease  of  zeal.  There 
was  never  Saint  so  highly  rapt  and  illuminated  : 
who  before  or  after  was  not  tempted.  For  he 
is  not  worthy  of  the  high  contemplation  of  God  : 
who  has  not  been  exercised  with  some  tribulation 
for  God's  sake.  For  temptation  going  before : 
is  wont  to  be  a  sign  of  ensuing  comfort.  For 
unto    those    that     are    proved     by    temptations  : 

1  Job  vii.  1 8 


ch.  ix.  THE  ECCLESIASTICAL  MUSIC  121 

heavenly  comfort  is  promised.  He  that  shall 
overcome  saith  He  :  I  will  give  him  to  eat  of 
the  Tree  of  Life.1 

But  divine  consolation  is  given  :   that  a  man 

may    be    stronger     to     bear  adversities.       And 

temptation  follows :  lest  he  should  wax  proud 
of  any  good. 

The  devil  sleeps  not  nor  is  the  flesh  yet  dead, 
therefore  cease  not  to  prepare  thyself  to  the 
battle :  for  on  thy  right  hand  and  on  thy  left 
are  foes  who  never  rest. 

OF    GRATITUDE   FOR   THE   GRACE 
OF    GOD 

CHAPTER    X 

"\T7"HY  seekest  thou  rest ;   since  thou  art  born 
*  *        to  toil  ?2      Look  to  patience  rather  than 
to   comforts :    and   to   bearing  the   Cross   rather 
than  to  gladness. 

What  worldling  is  there  that  would  not  gladly 
receive  spiritual  comfort  and  joy ;  if  he  could 
always  have  it?  For  spiritual  comforts  exceed : 
all  the  delights  of  the  world  and  pleasures  of  the 
flesh.  For  all  worldly  delights :  are  vain  or 
base.  But  spiritual  delights  alone  are  pleasant  and 
honest :  born  from  virtues,  and  infused  by  God 
into  pure  minds.  But  these  divine  comforts  no 
man  can  always  enjoy  according  to  his  wish  :  for 
the  time  of  temptation  is  not  long  away. 

1  Rev.  ii.  7.  2  Job  v.  7. 


122   THE  IMITATION  OF  CHRIST  bk.  ii. 

False  freedom  of  thought  and  great  confidence 
in  self:  run  very  counter  to  the  heavenly  visitation. 
God  does  well  in  giving  the  grace  of  comfort : 
but  man  does  evil,  in  not  returning  all  to  God 
with  thanksgiving.  And  therefore  the  gifts  of 
grace  cannot  flow  in  us  ;  because  we  are  ungrateful 
to  the  Giver  :  and  pour  them  not  wholly  back 
to  the  fountain  head.  For  grace  is  ever  due  to 
him  that  is  duly  grateful :  and  from  the  proud 
shall  be  taken  what  is  given  to  the  humble. 

I  ask  not  consolation  :  that  steals  away  my 
compunction.  Nor  do  I  seek  contemplation : 
which  leads  to  haughtiness.  For  the  high  is  not 
always  holy ;  nor  the  sweet  always  good  nor 
every  desire  pure :  nor  is  everything  that  we 
cherish  pleasing  to  God.  Gladly  do  I  accept 
grace,  whereby  I  may  be  found  more  humble  and 
fearful :  and  become  more  ready  to  renounce 
myself.  He  that  is  taught  by  the  gift  of  grace, 
and  schooled  by  the  rod  of  its  withdrawal  will 
not  dare  to  ascribe  any  good  to  himself:  but 
will  rather  confess  that  he  is  poor  and  naked. 
Give  to  God  that  which  is  God's,1  and  ascribe 
to  thyself  that  which  is  thine  own  :  that  is  to 
God  give  thanks  for  his  grace ;  but  know  that 
to  thyself  alone  guilt :  and  the  fitting  penalty  of 
guilt  is  due.  Set  thyself  always  in  the  lowest 
place,2  and  the  highest  shall  be  given  thee :  for 
the  top  cannot  stand  without  the  bottom. 

The  chiefest  Saints  before  God :  are  the 
least  in  their  own  eyes.    And  the  more  glorious 

1  Matt.  xxii.  21.  2  Luke  xiv.  10. 


ch.  x.  THE  ECCLESIASTICAL  MUSIC  123 

they  are  :  the  humbler  in  themselves.  Those 
that  are  full  of  truth  and  heavenly  glory  :  are  not 
desirous  of  vain  glory.  Those  that  are  grounded 
and  stablished  in  God  :  can  no  way  be  proud. 
And  they  that  ascribe  all  unto  God  what  good 
soever  they  have  received,  seek  not  glory  one  of 
another  :*  but  wish  for  that  glory  which  is  from 
God  alone  ;  and  desire  above  all  things  that  God 
may  be  praised  in  themselves  and  in  all  His 
Saints :  and  always  press  towards  the  Same.2 

Be  therefore  thankful  for  the  smallest  gift : 
so  shalt  thou  be  meet  to  receive  greater.  Let 
the  least  be  unto  thee  even  as  the  greatest :  yea 
the  more  despised  as  a  special  boon,  If  thou 
consider  the  dignity  of  the  Giver  :  no  gift  will 
seem  little  or  mean.  For  that  is  not  little  : 
which  is  given  by  God  Most  High.  Yea  if 
He  give  punishment  and  stripes,  it  should  be 
thankfully  taken  :3  because  He  doeth  always  for 
our  salvation  all  that  He  suffers  to  happen  unto 
us.  He  that  desires  to  keep  the  grace  of  God, 
let  him  be  thankful  for  grace  given  :  patient  when 
it  is  taken  away.  Let  him  pray  that  it  may 
return  :  let  him  be  cautious  and  humble  lest  he 
lose  it. 

1  John  v.  44. 

2  The  Same  is  printed  with  a  capital  letter,  because 
there  seems  here  to  be  a  reference  to  Psal.  iv.  9 
(Vulgate),  In  pace  in  Idipsum  dorm/am.  Both  St 
Augustine  (Con/,  ix.  4,  7)  and  a  Kempis  (iv.  15  ad 
fineni)  understand  Idlpsum  as  a  title  of  God,  the  Same, 
the  Changeless.  a  Job  xiii.   15. 


i24  THE  IMITATION  OF  CHRIST  bk.  ii. 

OF   THE  FEWNESS   OF    THE   LOVERS   OF 
THE    CROSS    OF   JESUS 

CHAPTER    XI 

JESUS  has  now  many  lovers  of  His  heavenly 
kingdom  :  but  few  bearers  of  His  Cross. 
He  has  many  that  long  for  consolation  :  but  few 
that  long  for  tribulation.  He  finds  many  com- 
panions of  His  table  :  but  few  of  His  fast.  All 
desire  to  rejoice  with  Him :  few  are  willing  to 
suffer  any  thing  for  Him. 

Many  follow  Jesus  unto  the  breaking  of  bread  : 
but  few  to  the  drinking  of  the  cup  of  His  Passion.1 
Many  reverence  His  miracles  :  few  follow  the 
ignominy  of  His  Cross.  Many  love  Jesus :  so 
long  as  no  adversities  befall.  Many  praise  and 
bless  Him :  so  long  as  they  receive  consolations 
from  Him.  But  if  Jesus  hide  Himself  and  leave 
them  but  a  little  while  :2  they  fall  either  into 
complaining  or  into  great  dejection. 

But  they  who  love  Jesus  for  the  sake  of  Jesus 
and  not  for  some  special  comfort  of  their  own : 
bless  Him  in  all  tribulation  and  distress  of  heart 
as  well  as  in  the  dearest  comfort.3     Yea  though 

1  Matt.  xx.  22.  The  many  who  followed  to  the 
breaking  of  bread  are  the  Five  Thousand. 

2  John  xii.  36  :  xvi,  16. 

3  Here  follow  in  the  autograph  the  words,  Et  si 
Jesus  uellet  quod  irent  in  infernum  :  ibi  aeque  content i  essent 
nee  minimum  curarent.  The  pen  has  been  run  through 
them  but  they  are  still  legible.  Thomas  added  these 
words  as  an  expansion  of  what  precedes,  and  then 
struck  them  out  as  too  coarse  an  expression  of  the 


ch.  xi.  THE  ECCLESIASTICAL  MUSIC  125 

He  should  never  choose  to  give  them  comfort ; 
yet  would  they  ever  praise  Him  :  and  wish  to 
be  always  giving  thanks. 

O  how  strong  is  the  pure  love  of  Jesus : 
which  is  alloyed  with  no  self-interest  or  self- 
love.  Are  not  all  those  to  be  called  hirelings  ; 
who  are  ever  seeking  consolations  ?  Do  they 
not  shew  themselves  lovers  of  themselves  rather 
than  of  Christ ;  who  are  always  scheming  their 
own  profit  and  advantage  ?  Where  shall  one  be 
found ;  who  will  serve  God  for  nought  ?  Seldom 
is  any  so  spiritual :  as  to  be  stripped  of  all.  For 
who  can  find  one  that  is  truly  poor  in  spirit,  and 
bared  of  all  created  things  ?  From  afar  yea  from 
the  ends  of  the  earth  is  his  price.1 

If  a  man  give  all  his  substance,  yet  is  it 
nothing  :  and  if  he  do  great  penance  still  it  is 
little,  and  if  he  acquire  all  knowledge  he  is 
still  far  off :  and  if  he  have  great  virtue,  and 
glowing  devotion ;  yet  much  is  wanting  :  to  wit 
one  thing  which  is  most  necessary  for  him. 
What  is  that?  That  having  left  all  he  leave 
himself  and  go  wholly  away  from  himself:  and 
keep  no  vestige  of  self-love.  And  when  he  has 
done  all  that  he  knows  he  ought  to  do,  let  him 
feel  that  he  has  done  nothing  :  let  him  not  highly 
prize  what  might  be  highly  valued ;  but  let  him 
call  himself  in  truth  an  unprofitable  servant:  as 

Mystic  Paradox  to  suit  his  refined  taste.      Here  we 
have  a  very  striking  sign  that  he  was  the  author,  not 
merely  the  copyist,  of  the  autograph  of  1441. 
1  Prov.  xxxi.  10  (Vulgate). 


126  THE  IMITATION  OF  CHRIST  bk.  n. 

the  Truth  saith.  When  you  shall  have  done  all 
that  is  commanded  you :  say,  We  are  unprofit- 
able servants.1  Then  may  he  be  truly  poor  and 
naked  in  spirit:  and  say  with  the  Prophet.  I 
am  alone  and  poor.2 

Yet  no  man  richer  none  more  powerful  none 
more  free  than  he,  who  can  leave  himself  and  all 
things  :   and  set  himself  in  the  lowest  place. 

OF  THE  KING'S  WAY  OF  THE 
HOLY    CROSS 

CHAPTER    XII 
I 

'  I  A0  many  this  seems  a  hard  speech  Deny 
-*■  thyself:  take  up  thy  cross,  and  follow 
Jesus.3  But  much  harder  will  it  be  to  hear  that 
last  word:  Depart  from  me  ye  cursed  into 
eternal  fire.4  For  they  who  now  gladly  hear 
and  follow  the  word  of  the  Cross :  shall  not 
then  be  afraid  to  hear  of  eternal  damnation. 

The  Cross  will  be  the  sign  in  Heaven  :  5  when 
the  Lord  shall  come  to  judgment.  Then  all  the 
servants  of  the  Cross  who  in  their  lifetime  con- 
formed themselves  to  the  Crucified :  shall  draw 
near  to  Christ  the  Judge  with  great  confidence. 

Why  then  fear  to  take  up  the  Cross ;  through 
which  lies  the  road  to  the  kingdom  ?  In  the 
Cross  is  salvation,  in  the  Cross  is  life ;    in  the 

1  Luke  xvii.  10  2  Psal.  xxv.  (xxiv.)  16. 

3  Matt.  xvi.  24  :  Luke  ix.  23  4  Matt.  xxv.  41. 

5  See  the  commentators  on  Matt.  xxiv.  30. 


:h.  xii.  THE  ECCLESIASTICAL  MUSIC  127 

Cross  is  protection  from  enemies  s  in  the  Cross 
is  infusion  of  heavenly  sweetness ;  in  the  Cross 
is  strength  of  mind,  in  the  Cross  joy  of  Spirit : 
in  the  Cross  the  sum  of  virtue,  in  the  Cross 
perfection  of  sanctity.  There  is  no  salvation  for 
the  soul  nor  hope  of  eternal  life :  but  in  the 
Cross.  Take  up  therefore  thy  Cross  and  follow 
Jesus  :  and  thou  shalt  go  into  life  eternal.  He 
went  before  bearing  His  Cross,1  and  died  for 
thee  on  the  Cross  ;  that  thou  also  mayest  bear 
thy  Cross :  and  desire  to  die  on  the  Cross. 
For  if  thou  be  dead  with  Him  :  thou  shalt  also 
live  with  Him.  And  if  thou  be  partaker  of  His 
punishment :  thou  shalt  be  also  of  His  glory.2 

Lo  in  the  Cross  is  all,  and  in  dying  is  all ; 
and  there  is  no  other  way  to  life  and  true  inward 
peace  :  but  the  way  of  the  holy  Cross  and  of 
daily  mortification.,  Walk  where  thou  wilt,  seek 
what  thou  wilt ;  thou  wilt  find  no  higher  way 
above,  nor  safer  way  below :  than  the  way  of 
the  holy  Cross.  Dispose  and  order  all  things  as 
thou  wilt  and  seest ;  yet  shalt  thou  only  learn 
that  thou  must  always  suffer,  willingly  or  un- 
willingly :  and  so  shalt  thou  always  find  the 
Cross. 

For  either  in  thy  body  thou  shalt  feel  pain : 
or  in  thy  soul  thou  shalt  surfer  tribulation  of 
spirit.  Sometimes  thou  shalt  be  forsaken  of 
God,  sometimes  troubled  by  thy  neighbour : 
and  what  is  more  often  thou  shalt  be  a  burden 
to  thyself;    neither   canst  thou  be  delivered  or 

1  John  xix.   17.  -  Rom.  vi.  8. 


128  THE  IMITATION  OF  CHRIST  bk.  n. 

eased  by  any  remedy  or  comfort :   but  so  long  . 
as  it  pleases  God  thou  must  endure.      For   God 
will  have  thee  learn  to  suffer  tribulation  without 
comfort ;   and  to  submit  thyself  wholly  to  Him, 
and  gather  humility  from  tribulation. 

No  man  hath  so  hearty  a  sense  of  the  Passion 
of  Christ :  as  he  who  hath  suffered  the  like 
himself.  The  Cross  therefore  is  always  ready  : 
and  everywhere  waits  for  thee.  Thou  canst  not 
escape  it,  whithersoever  thou  runnest ;  for  go 
where  thou  wilt  thou  carriest  thyself  with  thee : 
and  shalt  ever  find  thyself.  Turn  thyself  up- 
wards, turn  thyself  downwards ;  turn  thyself 
outwards,  turn  thyself  inwards  :  every  where  thou 
shalt  find  the  Cross  ;  and  every  where  thou  must 
needs  keep  patience :  if  thou  wilt  have  inward 
peace,  and  earn  an  everlasting  crown. 

II 

If  thou  carry  the  Cross  cheerfully  it  will  carry 
thee,1  and  lead  thee  to  the  desired  end,  namely 
where  there  shall  be  an  end  of  suffering  :  though 
here  there  shall  be  none.  If  thou  carry  it  un- 
willingly thou  makest  for  thyself  a  burden,  and 
addest  to  thy  load:  and  yet  thou  must  bear. 
If  thou  cast  away  one  cross,  without  doubt  thou 
shalt  find  another  :  and  perhaps  a  heavier. 

Thinkest  thou  to  escape ;  what  no  mortal 
could  ever  avoid  ?     Which  of  the  Saints  in  the 

1  There  is  a  reference  here  to  Thomas'  Epigram  on 
the  Cross,  which  is  quoted  also  below,  iv.  56,  see 
note  there. 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC  129 

world  was  without  a  cross  and  tribulation  ?  For 
not  even  Jesus  Christ  our  Lord  was  ever  one 
hour  without  the  anguish  of  Passion  so  long  as 
He  lived.  Christ  saith  He  must  needs  surfer, 
and  rise  again  from  the  dead  :  and  so  enter  into 
His  glory.1  And  how  dost  thou  seek  any  other 
way  ;  than  this  King's  Way  which  is  the  way 
of  the  holy  Cross  ?  Christ's  whole  life  was  a 
Cross  and  a  Martyrdom  :  and  dost  thou  seek 
rest  and  joy  for  thyself?  Thou  art  deceived 
thou  art  deceived  if  thou  seek  ought  else  than  to 
suffer  tribulations  :  for  this  whole  mortal  life  is 
full  of  miseries  and  signed  on  every  side  with 
crosses. 

And  the  higher  a  man  hath  mounted  in  the 
Spirit  the  heavier  crosses  he  will  often  find : 
because  the  punishment  of  his  exile  increases 
with  love. 

Ill 

Nevertheless  this  man  though  so  many  ways 
afflicted,  is  not  without  the  refreshment  of  com- 
fort :  for  he  sees  rich  fruit  accrue  unto  him  by 
the  enduring  of  his  own  cross.  For  whilst  he 
willingly  takes  it  up  :  all  the  burden  of  tribula- 
tion is  turned  into  assurance  of  divine  comfort. 
And  the  more  the  flesh  is  wasted  by  affliction : 
the  more  is  the  spirit  strengthened  by  inward 
grace.  And  sometimes  he  is  so  comforted 
through  desire  of  tribulation  and  adversity 
for    his    love    of    conformity    to    the    Cross    of 

1  Luke  xxiv.  26. 


130  THE  IMITATION  OF  CHRIST  bk.  ii. 

Christ :  that  he  would  not  choose  to  be  without 
grief  and  tribulation  ;  because  he  believes  that  he 
shall  be  dearer  unto  God :  the  more  and  the 
harder  trials  he  can  suffer  for   Him. 

This  is  not  the  power  of  man  but  the  grace 
of  Christ :  which  can  do  and  does  so  much 
in  frail  flesh ;  that  what  by  nature  it  always 
abhors  and  flees  from :  by  fervour  of  spirit 
it  goes  to  meet  and  loves.  It  is  not  man's 
nature  to  carry  the  Cross,  to  love  the  Cross  ; 
to  chasten  the  body  and  bring  it  into  subjec- 
tion i1  to  flee  honours,  cheerfully  to  suffer  re- 
proaches ;  to  despise  himself,  and  wish  to  be 
despised  :  to  endure  misfortune  and  loss,  and  to 
desire  no  prosperity  in  this  world.  If  thou  look 
to  thyself:  thou  canst  of  thyself  do  nothing  of 
the  kind.  But  if  thou  trust  in  the  Lord,  courage 
shall  be  given  thee  from  Heaven :  and  the 
world  and  the  flesh  shall  be  put  under  thy 
command.  Neither  shalt  thou  fear  thy  enemy 
the  devil :  if  thou  be  armed  with  faith  and 
signed  with  the  Cross  of  Christ. 

Set  thyself  therefore  like  a  good  and  faithful 
servant  of  Christ  to  carry  manfully  the  Cross 
of  thy  Lord :  who  out  of  love  was  crucified 
for  thee.  Prepare  thyself  to  bear  many  ad- 
versities and  various  troubles  in  this  miserable 
life ;  for  so  it  will  be  with  thee  wheresoever 
thou  art :  and  so  surely  thou  shalt  find  it 
wheresoever  thou  hide.  So  it  must  be ;  nor 
is  there  any  means  of  escape  from  the  tribulation 

1  i  Cor.  ix.  27. 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC  131 

of  evil  and  from  sorrow  :  but  only  to  bear  with 
thyself.  Drink  the  Lord's  cup  with  affection  : 
if  thou  desire  to  be  His  friend  and  to  have 
part  with  Him.  Leave  comforts  to  God : 
let  Him  do  therein  as  seemeth  Him  good.  Do 
thou  set  thyself  to  endure  tribulations  and  count 
them  the  greatest  comforts ;  for  the  sufferings 
of  this  present  time  are  not  worthy  to  deserve 
the  glory  which  is  to  come  i1  although  thou 
alone  couldest  endure  them  all. 

IV 

When  thou  shalt  attain  to  this  that  tribula- 
tion shall  seem  sweet  and  savoury  for  Christ's 
sake ;  then  think  it  well  with  thee  :  for  thou 
hast  found  Paradise  upon  earth.  As  long  as 
it  is  grievous  to  thee  to  suffer  and  it  is  thy 
mind  to  flee  ;  so  long  shalt  thou  be  ill  at  ease  : 
and  flight  from  tribulation  will  pursue  thee 
every  where.  If  thou  dost  set  thyself  to  what 
thou  oughtest  to  be ;  namely  to  suffering  and 
dying  :  it  will  quickly  be  better  with  thee  and 
thou  shalt  find  peace. 

Although  thou  shouldest  have  been  rapt 
even  unto  the  third  heaven 2  with  Paul :  thou 
art  not  therefore  safe  to  suffer  no  harm.  I 
will   shew  him   saith  Jesus  :    how    great    things 

1  Rom.  viii.  18.  Compare  St  Bernard  in  F.  annunt. 
Bl  M.  K.  serm.  i.  .-  Jam  ttero  de  at  tenia  it  it  a  scimits,  quia 
non  sunt  condignae  passiones  hunts  temporis  ad  futut  am  gloriam , 
nee  si  unus  omncs  sustineat.      H. 

2  2  Cor.  xii.  2, 


1 32   THE  IMITATION  OF  CHRIST  bk.  n. 

he  must  suffer  for  my  Name.1  Suffering  there- 
fore still  remains  :  if  thou  art  minded  to  love 
Jesus  and  to  serve  him  unceasingly. 

O  that  thou  wert  worthy  to  suffer  for  the 
Name  of  Jesus :  how  great  glory  would  remain 
unto  thyself;  what  triumph  would  there  be 
for  all  God's  Saints :  what  edification  also  for 
thy  neighbour.  For  all  commend  patience : 
few  however  are  willing  to  suffer.  With  good 
reason  oughtest  thou  cheerfully  to  suffer  a 
little  for  Christ's  sake :  since  many  suffer 
much  more  for  the  world. 

V 

Know  for  certain  :  thou  shouldest  lead  a  dying 
life.  And  the  more  any  man  dies  to  himself: 
the  more  does  he  begin  to  live  unto  God. 
No  man  is  fit  to  comprehend  things  heavenly  : 
until  he  has  submitted  to  bear  adversities  for 
Christ's  sake. 

Nothing  is  more  pleasing  to  God  nothing 
more  wholesome  to  thee  in  this  world :  than 
cheerfully  to  suffer  for  Christ.  And  if  thou 
hadst  the  choice :  thou  shouldest  elect  to  suffer 
adversities  for  Christ  rather  than  to  be  refreshed 
with  many  consolations ;  because  thou  wouldest 
thus  be  more  like  Christ :  and  more  conform- 
able to  all  the  Saints.  For  our  merit  and 
the  advance  of  our  spiritual  estate  stands  not 
in  many   delights   and   comforts :    but  rather  in 

1  Acts  ix.  16. 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC  133 

enduring  great  afflictions  and  tribulations  to  the 
end. 

Indeed  if  there  had  been  any  thing  better 
and  more  profitable  to  man's  salvation  than 
suffering :  Christ  would  surely  have  shewn  it 
by  word  and  example.  For  both  the  disciples 
that  followed  Him,  and  all  who  desire  to 
follow  Him  :  He  plainly  exhorts  to  carry  the 
Cross  and  saith.  If  any  will  come  after 
Me :  let  him  deny  himself  and  take  up  his 
Cross  and  follow  Me. 

So  when  we  have  perused  and  searched 
all  :  be  this  the  final  conclusion.  That  through 
many  tribulations :  we  must  enter  into  the 
kingdom  of  God.1 

1  Acts  xiv.  Z2. 


HERE    END    ADMONITIONS    DRAWING    TO 
THE    INNER    LIFE 


HERE  BEGIN 
CHAPTERS 

OF    THE    BOOK    CONCERNING    THE    SACRAMENT 

With  what   Reverence  Christ  ought  to  be 

received        ......  i 

That  the  great  Goodness  and  Love  of  God 

is  displayed  to  Man  in  the  Sacrament    .  ii 

That  it  is  profitable  to  Communicate  often  .  iii 

That    many    Benefits    are    bestowed     upon 

them  that  Communicate  Devoutly         .  iv 

Of  the   Dignity  of  this    Sacrament  and  of 

the  Ministerial  Function       ...  v 

An    Enquiry    concerning    Exercise    before 

Communion         .....  vi 

Of    Searching    our    own    Conscience     and 

of  Purpose  of  Amendment  vii 

Of  the  Oblation  of  Christ  on  the  Cross  and 

of  Resignation  of  Ourselves  .         .        viii 

That  we  ought  to  Offer  up  Ourselves  and  all 

that  is  Ours  unto  God  and  to  pray  for 

All ix 

That  the  Holy  Communion  is  not  lightly  to 

be  forborne  .....  x 


136    THE  IMITATION  OF  CHRIST 

That  the  Body  of  Christ  and  Holy  Scripture 
are  most  necessary  unto  a  Faithful 
Soul     .......  xi 

That  He  who  is  about  to  Communicate 
with  Christ  ought  to  Prepare  Himself" 
with  great  Diligence     .  .  .  .         xii 

That  the  Devout  Soul  ought  with  the 
whole  Heart  to  seek  Union  with  Christ 
in  the  Sacrament  .  .  .  .        xiii 

Of  the  Fervent  Desire  of  some  Devout  Per- 
sons for  the  Body  of  Christ  .  .         xiv 

That  the  Grace  of  Devotion  is  obtained  by 

Humility  and  Denial  of  Ourselves  .  xv 

That  we  ought  to  lay  open  our  Necessities 

to  Christ  and  to  crave  His  Grace  .        xvi 

Of  Fervent  Love  and  Vehement  Desire  to 

receive  Christ        .....       xvii 

That  a  Man  should  not  be  a  Curious 
Searcher  into  the  Sacrament  but  an 
Humble  Follower  of  Christ  submit- 
ting his  Sense  to  Divine  Faith       .  .      xviii 


HERE    BEGINS 
A    DEVOUT    EXHORTATION 
TO      HOLY     COMMUNION 


[THIRD    BOOK] 

The  Voice  of  Christ 

Come  unto  Me  till  ye  that  labour  and  are  heavy 
laden  :  and  I  will  refresh  you  saith  the  Lord.1 
The  bread  10 hie h  I  will  give  :  is  my  Flesh  for  the 
life  of  the  world.'2  Take  and  eat  ;  this  is  My 
Body  which  shall  be  given  for  you  :  Do  this  in 
remembrance  of  Me.s  He  that  eateth  my  Flesh 
and  drinketh  my  Blood :  dwelleth  in  Me,  and  I 
in  him. l  The  words  which  I  have  spoken  unto 
you  :   are  Spirit  and  Life.5 

WITH    WHAT    REVERENCE    CHRIST 
OUGHT    TO    BE    RECEIVED 

The  Voice  of  the   Disciple 

chapter   1 


'T'HESE   are    Thy  words   O    Christ   eternal 

-*~       Truth  ;   though  not  uttered  at  one  time  : 

nor    written   in    one    place.      Because    therefore 

they  are  Thine  and  true  :   they  are  all  thankfully 

1  Matt.  xi.  28.  2  John  vi.  51. 

3  Matt.  xxvi.  26  :    1  Cor.  xi.  24.       4  John  vi.  56. 
5  John  vi.  63. 
137 


i38  THE  IMITATION  OF  CHRIST  bk.  m. 

and  faithfully  to  be  received  by  me.  They  are 
Thine  and  Thou  hast  uttered  them ;  and  they 
are  mine  also  :  because  Thou  hast  spoken  them 
for  my  salvation.  I  receive  them  gladly  from 
Thy  mouth :  that  they  may  be  the  closer 
grafted  in  my  heart.  Those  most  gracious 
words  embolden  me :  full  as  they  are  of  sweet- 
ness and  of  love.  But  mine  own  offences  make 
me  afraid :  and  an  unclean  conscience  drives 
me  back  from  receiving  so  great  Mysteries. 
The  sweetness  of  Thy  words  invites  me : 
but  the  multitude  of  my  sins  doth  weigh  me 
down. 

Thou  commandest  me  to  come  confidently 
unto  Thee,  if  I  would  have  part  with  Thee  ; 
and  to  receive  the  food  of  immortality,  if  I 
would  obtain  eternal  life  and  glory.  Come  unto 
Me  sayest  Thou  all  ye  that  labour  and  are  heavy 
laden  :  and  I  will  refresh  you.  O  word  sweet 
and  friendly  in  a  sinner's  ear  :  that  Thou  O 
Lord  my  God  shouldest  invite  the  poor  and 
needy  to  the  Communion  of  Thy  most  holy 
Body. 

But  who  am  I  Lord ;  that  I  should  dare 
to  approach  Thee  ?  Behold  the  Heaven  of 
Heavens  cannot  contain  Thee ; 1  and  Thou 
sayest  Come  ye  all  unto  Me.  What  means  this 
most  gracious  condescension  ;  and  this  so  friendly 
invitation  ?  How  shall  I  dare  to  come ;  who 
know  not  any  good  in  myself  whereon  I  may 
presume  ?       How  shall  I   bring  Thee   into   my 

1  i  Kings  viii.   27. 


ch.  i.  THE  ECCLESIASTICAL  MUSIC    139 

house  ;  who  have  so  often  offended  Thy  most 
benign  countenance  ?  Angels  and  Archangels 
stand  in  awe  of  Thee,  holy  and  righteous  men 
do  fear  Thee ;  and  sayest  Thou  Come  ye  all 
unto  Me  ? 

Unless  Thou  Lord  didst  say  this ;  who 
could  believe  it  to  be  true  ?  And  unless  Thou 
didst  command ;  who  could  venture  to  draw 
near  ? 

Behold  just  Noah  laboured  a  hundred  years1 
in  the  making  of  the  Ark  that  he  might  be  saved 
with  few  2  ;  and  how  can  I  in  one  hour's  space 
prepare  myself,  to  receive  with  reverence  the 
Maker  of  the  world  ? 

Moses  Thy  great  servant  and  Thine  especial 
friend  made  an  ark  of  incorruptible  wood,3 
which  also  he  covered  with  the  finest  gold, 
wherein  to  lay  up  the  tables  of  the  law ;  and 
shall  I  a  corrupted  creature  dare  so  lightly  to 
receive  Thee  the  Maker  of  the  Law  and  Giver 
of  life  ? 

Solomon  the  wisest  of  the  kings  of  Israel 
bestowed  seven  years  in  building  a  magnifical 
Temple  to  the  praise  of  Thy  Name,  and 
celebrated  the  feast  of  its  dedication  for  eight 
days 4  together,  he  offered  a  thousand  peace- 
offerings,  and  solemnly  set  the  Ark  of  the 
Covenant  in  the  place  prepared  for  it  with  the 

1  A  hundred  years  ;    cp.  Gen.  v.  32  :    vii.  6. 

2  1  Pet.  iii.  20. 

3  Of  incorruptilde  ivood,  Exodus  xxv.    10.        LXX. 

4  2  Mace.  ii.  12. 


i4o  THE  IMITATION  OF  CHRIST  bk.  in. 

sound  of  trumpets  and  great  joy  ;  and  I  unhappy 
and  poorest  of  men  how  shall  I  bring  Thee  into 
my  house,  I  that  can  scarce  spend  half  an  hour 
in  devotion  and  would  that  I  could  but  once 
spend  half  an  hour  in  worthy  manner  ? 

II 

O  my  God  how  much  did  they  strive  to 
do  to  please  Thee.  Alas  how  little  it  is  that 
I  do :  how  short  a  time  do  I  spend,  when  I 
prepare  myself  for  Communion.  Seldom  am  I 
wholly  collected  :  very  seldom  cleansed  from  all 
distraction.  And  yet  surely  in  the  life-giving 
Presence  of  Thy  Godhead,  no  unseemly  thought 
should  intrude ;  no  creature  occupy  my  mind  : 
for  it  is  not  an  Angel,  but  the  Lord  of  the 
Angels  whom  I  am  to  receive  as  my  Guest. 

Yet  very  great  is  the  difference  between  the 
ark  of  the  covenant  with  its  relics,  and  Thy 
most  pure  Body  with  Its  unspeakable  virtues  ; 
between  those  legal  sacrifices  figures  of  things  to 
come :  and  the  True  Sacrifice  of  Thy  Body 
the  fulfilment  of  all  ancient  sacrifices.  Why  then 
does  not  my  heart  burn  more  within  me  at  Thine 
adorable  Presence,  why  do  I  not  prepare  my- 
self with  greater  solicitude  to  receive  Thy  holy 
things  ;  when  those  ancient  holy  patriarchs  and 
prophets,  yea  kings  also  and  princes  with  all 
the  people,  shewed  such  ardour  of  devotion  to 
Thy  divine  service  ? 


ch.  i.  THE  ECCLESIASTICAL  MUSIC    i  +  i 

III 

Devout  King  David  danced  before  the  ark 
of  God  with  all  his  might,1  calling  to  mind 
the  benefits  bestowed  in  days  of  old  upon  his 
forefathers :  He  made  instruments2  of  sundry 
kinds  ;  he  gave  forth  psalms,  and  appointed  them 
to  be  chanted  with  joy  :  he  also  oftentimes  him- 
self sang  to  the  harp,  inspired  by  the  grace  of  the 
Holy  Spirit ;  he  taught  the  people  of  Israel  to 
praise  God  with  their  whole  heart :  and  with 
the  voice  of  melody  to  bless  and  praise  him  every 
day.  If  so  great  devotion  was  then  used  and 
such  celebration  of  divine  praise  was  held,  before 
the  ark  of  the  testament ;  what  reverence  and 
devotion  ought  now  to  be  displayed  by  me  and 
all  Christian  people  in  presence  of  the  Sacrament, 
in  receiving  the  most  excellent  Body  of  Christ. 

IV 

Many  run  to  divers  places  to  visit  the  relics  of 
Saints  :  and  hear  with  wonder  of  their  deeds, 
gaze  upon  the  spacious  buildings  of  their  temples  ; 
and  kiss  their  sacred  bones  wrapped  up  in  silk 
and  gold :  and  behold  Thou  art  present  with 
me  here  upon  the  altar  my  God  Holy  of  Holies, 
Creator  of  men  and  Lord  of  Angels. 

Often  in  such  spectacles  men  are  moved  by 
curiosity  and  the  novelty  of  strange  sights  ;  and 
little  fruit  of  amendment  is  carried  home  :  par- 
ticularly when  they  so  heedlessly  wander  about 

1  i   Sam.  vi.  14.  2  Amos  vi.  5. 


1 42  THE  IMITATION  OF  CHRIST  bk.  hi. 

without  true  contrition.  But  here  in  the  Sacra- 
ment of  the  Altar  Thou  art  wholly  present  my 
God  the  Man  Christ  Jesus ;  here  too  a  rich 
harvest  of  eternal  salvation  is  reaped :  as  oft  as 
thou  art  worthily  and  devoutly  received.  But 
to  this  we  are  drawn  not  by  frivolity  or  curiosity 
or  sensuality  :  but  by  firm  faith  devout  hope  and 
sincere  charity. 

V 
O  God  invisible  Creator  of  the  world,  how 
wonderfully  dost  Thou  deal  with  us ;  how 
sweetly  and  graciously  dost  thou  arrange  for 
Thine  elect :  to  whom  Thou  offerest  Thyself 
to  be  received  in  this  Sacrament.  For  this 
passes  all  understanding :  this  specially  draws 
the  hearts  of  the  devout  and  enkindles  their 
desire.  For  even  Thy  true  faithful  ones,  who 
give  up  their  whole  life  to  amendment :  from 
this  most  precious  Sacrament  often  receive 
much  grace  of  devotion  and  love  of  virtue. 

VI 

O  the  admirable  and  hidden  grace  of  this 
Sacrament ;  which  only  the  faithful  ones  of 
Christ  do  know  :  but  the  unbelieving  and  slaves 
of  sin  cannot  experience.  In  this  Sacrament 
spiritual  grace  is  conferred ;  and  lost  virtue  is 
restored  in  the  soul :  and  the  beauty  which  sin 
had  disfigured  returns.  This  grace  is  sometimes 
so  great :  that  out  of  the  fulness  of  devotion 
here  given  not  the  mind  only  but  the  weak  body1 

1    Cp.     Wilson,    Gelasian     Sacramentary ,    p.     243,    Et 
saint  cm   nobis   mentis   et  corporis   operare  placatus. 


ch.  i.  THE  ECCLESIASTICAL  MUSIC  143 

also    feels    great   increase   of  strength    bestowed 
on  it. 

VII 

Yet  ought  we  deeply  to  lament  and  mourn  for 
our  coldness  and  negligence ;  that  we  are  not 
drawn  with  greater  affection  to  receive  Christ : 
in  whom  stands  all  the  hope  of  those  that  are  to 
be  saved  and  all  their  merit.  For  He  is  our 
sanctification  and  redemption  :  He  is  the  con- 
solation of  pilgrims  and  the  eternal  fruition 
of  Saints.  We  ought  therefore  deeply  to  lament 
that  many  do  so  little  consider  this  salutary 
Mystery :  which  causes  joy  in  Heaven,  and 
preserves  the  whole  world. 

Alas  for  the  blindness  and  hardness  of  the 
heart  of  man,  that  it  does  not  more  tenderly 
cherish  so  unspeakable  a  Gift :  and  even  through 
daily  use  sinks  into  listless  disregard  of  it.  For 
if  this  most  holy  Sacrament  were  celebrated  in 
one  place  only,  and  were  consecrated  by  one 
only  priest  in  the  world  ;  with  what  longing  dost 
thou  think  would  men  turn  to  that  place  and 
towards  such  a  priest  of  God  :  that  they  might 
behold  the  celebration  of  these  divine  Mysteries. 
But  now  many  are  made  priests,  and  in  many 
places  Christ  is  offered ;  that  the  grace  and  love 
of  God  to  man  may  appear  the  greater :  the 
more  widely  this  sacred  Communion  is  spread 
over  the  world. 

Thanks  be  unto  Thee  O  good  Jesu  eternal 
Shepherd ;  for  that  Thou  hast  vouchsafed  to 
refresh  us  poor  exiles  with  Thy  precious  Body 


i+4  THE  IMITATION  OF  CHRIST  bk.  hi. 

and  Blood  :  and  even  to  invite  us  to  the  receiv- 
ing of  these  Mysteries  by  a  message  from  Thine 
own  mouth  saying.  Come  unto  me  all  ye  that 
labour  and  are  heavy  laden  :  and  I  will  refresh 
you. 

THAT    THE     GREAT     GOODNESS     AND 

LOVE     OF    GOD     IS     DISPLAYED    TO 

MAN    IN    THE    SACRAMENT 

The  Voice  of  the  Disciple 

chapter    II 

I 

TRUSTING  in  Thy  goodness  and  great 
mercy  O  Lord,  I  draw  near  a  sick  man 
to  the  Saviour :  hungry  and  thirsty  to  the 
Fountain  of  life,  a  needy  wretch  to  the  King 
of  Heaven ;  a  servant  to  his  Lord,  a  creature 
to  the  Creator  :  a  desolate  soul  to  my  tender 
Comforter. 

But  whence  is  this  to  me  ;  that  thou  shouldest 
come  unto  me  ? 1  what  am  I,  that  thou  shouldst 
grant  Thine  own  self  unto  me  ?  How  dare  a 
sinner  appear  before  Thee ;  and  how  canst 
Thou  deign  to  come  unto  a  sinner  ?  Thou 
knowest  Thy  servant :  and  knowest  that  he 
has  in  him  no  good  thing,  for  which  Thou 
shouldest  grant  him  this.  I  confess  therefore 
mine  own '  vileness  ;  I  acknowledge  Thy  good- 
ness, I  praise  Thy  tender  mercy :  and  give 
Thee  thanks  for  Thy  transcendent  love.  For 
Thou  doest  this  for  Thine  own  sake,  not  for 
1  Luke  i.  43. 


ch.  ii.  THE  ECCLESIASTICAL  MUSIC  145 

any  merits  of  mine ;  that  Thy  goodness  may 
be  the  better  known  unto  me,  Thy  love  more 
abundantly  poured  in  :  and  Thy  humility  more 
perfectly  commended. 

Since  therefore  it  is  Thy  pleasure,  and  Thou 
hast  commanded  that  so  it  should  be ;  Thy 
condescension  is  also  dearly  pleasing  unto  me  : 
and  O  that  my  iniquity  may  be  no  hindrance. 

O  most  sweet  and  most  benign  Jesu  what 
reverence  and  thanksgiving  together  with  un- 
ending praise  is  due  unto  Thee  for  the  receiving 
of  Thy  sacred  Body  :  whose  majesty  no  mortal 
man  is  able  to  express. 

But  on  what  shall  my  thoughts  dwell  at 
this  Communion  in  thus  approaching  unto  my 
Lord  whom  I  am  not  able  duly  to  honour : 
whom  yet  I  devoutly  long  to  receive  ?  What 
can  I  think  on  better  and  more  wholesome ; 
than  utterly  to  humble  myself  before  Thee, 
and  to  exalt  Thine  infinite  goodness  above  me  ? 
I  praise  Thee  my  God  and  exalt  Thee  for  ever  : 
I  despise  myself  and  cast  myself  down  before 
Thee  into  the  deep  of  mine  own  vileness. 
Behold  Thou  art  the  Holy  of  holies  :  and  I 
the  foulest  of  sinners.  Behold  Thou  bendest 
Thyself  down  unto  me  :  who  am  not  worthy 
to  look  up  at  Thee.  Behold  Thou  comest 
unto  me :  Thou  wilt  be  with  me,  Thou  in- 
vitest  me  to  Thy  banquet.  Thou  wilt  give 
me  heavenly  food :  and  bread  of  Angels  to 
eat.1  Which  is  indeed  no  other  than  Thyself 
1  Psal.  lxxviii.  (lxxvii.)  25. 
K 


146  THE  IMITATION  OF  CHRIST  bk.  m. 

the    Living    Bread    which    earnest   down    from 
Heaven  :    and  givest   life  unto   the  world.1 

Behold  whence  love  comes  forth ;  what 
condescension  shines  upon  us :  what  thanks 
and  praises  are  due  unto  Thee  for  this.  O 
how  salutary  and  profitable  was  Thy  counsel 
when  Thou  didst  ordain  It ;  how  sweet  and 
pleasant  the  banquet :  when  Thou  gavest  Thy- 
self to  be  our  food.  O  how  admirable  is  Thy 
working  O  Lord  ;  how  mighty  is  Thy  power  : 
how  infallible  Thy  truth.  For  Thou  didst 
speak  and  all  things  were  made : 2  and  this 
was  done  which  Thou  commandedst.  A  great 
marvel  it  is  and  worthy  of  all  belief,  and  passing 
man's  understanding ;  that  Thou  O  Lord  my 
God,  True  God  and  man  art  contained  wholly 
beneath  a  small  form  of  Bread  and  Wine : 
and  art  eaten  yet  not  consumed  by  him  that 
receives  Thee.  Thou  Lord  of  the  universe 
who  needest  no  man  art  pleased  to  dwell  in  us 
by  means  of  Thy  Sacrament :  Keep  my  heart 
and  body  undefiled ;  that  with  a  cheerful  and 
pure  conscience  I  may  be  able  frequently  to 
celebrate  and  to  receive  to  my  everlasting  health 
Thy  Mysteries :  which  Thou  didst  specially 
ordain  and  institute  for  Thine  own  honour  and 
for  a  never-ceasing  memorial. 

II 

Rejoice    O    my    soul    and    give    thanks   unto 
God    for    so    noble    a    gift    and    so    precious   a 
1  John  vi    33,  51.  2  Psal.  cxlviii.  5, 


ch.  ii.  THE  ECCLESIASTICAL  MUSIC  147 

consolation  :  left  unto  thee  in  this  vale  of  tears. 
For  as  often  as  thou  callest  to  mind  this 
Mystery  and  receivest  the  Body  of  Christ ; 
so  often  dost  thou  enact  the  work  of  thy 
redemption :  l  and  art  made  partaker  of  all 
the  merits  of  Christ.  For  the  love  of  Christ 
is  never  diminished  :  and  the  greatness  of  His 
propitiation  is  never  exhausted. 

Therefore  thou  oughtest  to  dispose  thyself 
hereunto  by  constant  fresh  renewing  of  thy 
mind  :  and  to  weigh  with  attentive  considera- 
tion the  great  Mystery  of  salvation.  So  great 
so  new  and  so  joyful  ought  it  to  seem  unto 
thee,  when  thou  celebratest  or  hearest  Mass; 
as  if  on  this  same  day  Christ  first  descending 
into  the  womb  of  the  Virgin  were  become 
man  :  or  hanging  on  the  Cross  did  suffer  and 
die  for  the  salvation  of  mankind. 


THAT     IT     IS    PROFITABLE    TO 
COMMUNICATE    OFTEN 

The  Voice  of  the  Disciple 
chapter  in 

I 

T)EHOLD  Lord  I  come  unto  Thee;  that 
■^  it  may  be  well  with  me  through  Thy 
gift,    and    that    I    may     rejoice    in     Thy    holy 

1  Compare  the  Secreta  on  p.  227  of  Wilson's 
Gelasitin  Sacramentary,  Quia  quoties  huius  hostiac  com- 
mcmoratio  alebriitur,    opus   nostras   redcmptioms   cxcrcdur. 


148  THE  IMITATION  OF  CHRIST  bk.  hi. 

feast :  which  Thou  God  hast  in  Thy  goodness 
prepared  for  the  poor.1  Behold  in  Thee  is 
all  that  I  can  or  may  desire ;  Thou  art  my 
Salvation  and  my  Redemption :  my  Hope  and 
my  Strength,  my  Honour  and  Glory.  Re- 
joice therefore  this  day  the  soul  of  Thy 
servant :  for  unto  Thee  Lord  Jesu  have  I 
lifted  up  my  soul.2 

I  long  to  receive  Thee  now  with  devotion 
and  reverence ;  I  desire  to  bring  Thee  into 
my  house ;  that  with  Zacchaeus  I  may  be 
counted  worthy  to  be  blessed  by  Thee :  and 
numbered  amongst  the  sons  of  Abraham.3  My 
soul  craves  for  Thy  Body :  my  heart  longs 
to  be  united  with  Thee.  Give  Thyself  to 
me  and  it  suffices  :  for  besides  Thee  no  comfort 
avails.  Without  Thee  I  cannot  be :  and 
without  Thy  visitation  I  have  no  power  to 
live. 

And  therefore  I  must  often  draw  near  unto 
Thee :  and  receive  Thee  for  the  medicine 
of  my  salvation  ;  lest  haply  I  faint  in  the  way  : 
if  I  be  robbed  of  heavenly  Food.4  For  so 
most  merciful  Jesus  when  thou  wast  preaching 
to  the  people  and  curing  divers  diseases  :  Thou 
once  didst  say.  I  will  not  send  them  home 
fasting :     lest    they    faint    in    the    way.5      Deal 

1  Psal.  lxviii.  10  (lxvii.  n). 

2  Psal.  lxxxvi.  (lxxxv.)  4.  3  Luke  xix.  9. 

4  Cp.  Rcpleti  alimonia  caelesti  in  the  Post-communion 
for  the  De  Inventione  Sanctae  Crucis.  Wilson,  Gelasian 
Sacramentary,   p„    1 73. 

5  Mark  i.  34:  Matt.  xv.  32,  combined. 


ch.  hi.  THE  ECCLESIASTICAL  MUSIC  149 

Thou  therefore  in  like  manner  with  me  :  Thou 
who  hast  vouchsafed  to  leave  Thyself  in  the 
Sacrament  for  the  comfort  of  the  faithful.  For 
Thou  art  the  sweet  refreshment  of  the  soul ; 
and  he  that  eats  Thee  worthily :  shall  be 
partaker  and  heir  of  eternal  glory. 

It  is  indeed  necessary  for  me  who  so  often 
stumble  and  sin,  so  quickly  wax  dull  and  faint ; 
that  by  frequent  prayer  and  confession  and  holy 
receiving  of  Thy  Body  I  renew  cleanse  and 
kindle  myself:  lest  haply  by  too  long  abstaining 
I  drift  away  from  my  holy  purpose.  For  the 
imaginations  of  man  are  prone  unto  evil  from  his 
youth  j1  and  unless  the  divine  medicine  help 
him  :  by-and-by  he  falls  away  to  worse.  Holy 
Communion  therefore  draws  U6  back  from  evil : 
and  strengthens  us  in  good.  For  if  I  be  now 
so  often  negligent  and  cold  when  I  communicate 
or  celebrate ;  what  would  become  of  me  if 
I  received  not  this  remedy  nor  sought  after 
so  great  a  help  ?  And  although  I  be  not  fit  nor 
well  prepared  to  celebrate  every  day ;  I  will 
endeavour  notwithstanding  at  due  times  to  receive 
the  divine  Mysteries  :  and  partake  of  so  great 
a  grace.  For  this  is  the  one  chief  consolation 
of  the  faithful  soul  so  long  as  it  is  on  pilgrimage 
away  from  Thee  in  this  mortal  body  :2  that 
remembering  its  God,  it  should  often  receive  its 
Beloved  with  devout  mind. 

1  Gen.  viii.  21.  2  2  Cor.  v.  6  (Vulgate). 


150  THE  IMITATION  OF  CHRIST  bk.  hi. 

II 

O  wonderful  condescension  of  Thy  tender 
mercy  towards  us  ;l  that  Thou  Lord  God 
Creator  and  Giver  of  life  to  all  Spirits,  dost 
deign  to  come  unto  a  poor  soul :  and  with  Thy 
whole  Deity  and  Humanity  to  satisfy  its  hunger. 
O  happy  mind  and  blessed  soul ;  which  is  worthy 
to  receive  Thee  Lord  God  with  devout  affection  : 
and  in  so  receiving  Thee  to  be  full  of  spiritual 
joy.  O  how  great  a  Lord  does  it  entertain  ;  how 
beloved  a  Guest  does  it  harbour,  how  delightful 
a  Companion  does  it  receive :  how  faithful  a 
Friend  does  it  welcome ;  how  lovely  and  noble 
a  Spouse  does  it  embrace  :  even  Him  who  is  to 
be  loved  before  all  that  are  beloved  and  above  all 
that  can  be  desired. 

O  Thou  my  most  sweet  Beloved  let  heaven 
and  earth  and  all  their  glory  be  silent  before  Thy 
Face ;  for  what  praise  and  beauty  soever  they 
have,  is  received  from  Thy  bounteous  con- 
descension :  nor  shall  they  ever  equal  the 
beauty  of  Thy  Name,  whose  wisdom  is  beyond 
all  number.2 

1  0  mira  circa  nos  time  pietutis  dignatio.  From  the 
canticle  Exultet  used  at  the  Benedictio  Ccrci  in  Sabbato 
Sancto. 

2  Psal.  cxlvii.  (cxlvi.)  5. 


ch.iv.  THE  ECCLESIASTICAL  MUSIC  151 

THAT  MANY  BENEFITS  ARE  BESTOWED 
UPON  THEM  THAT  COMMUNICATE 
DEVOUTLY 

The  Voice  of  the  Disciple 

chapter  iv 

I 

f~\  LORD  my  God,  prevent  Thy  servant 
^-^  with  the  blessings  of  Thy  sweetness  :l 
that  I  may  deserve  to  approach  worthily  and 
devoutly  to  Thy  glorious  Sacrament.  Stir  up 
my  heart  toward  thee  :  and  set  me  free  from 
heavy  listlessness.  Visit  me  with  Thy  salvation2 
that  I  may  taste  in  spirit  Thy  sweetness  :  which 
plentifully  lies  hid  in  this  Sacrament  as  in  a 
fountain.  Enlighten  also  mine  eyes  to  behold 
so  great  a  Mystery :  and  strengthen  me  with 
undoubting  faith  to  believe  it.  For  it  is  Thy 
work  :  and  no  human  power ;  Thy  sacred 
institution  :  not  man's  invention.  For  of  himself 
no  man  is  able  to  comprehend  and  understand 
these  things  :  which  transcend  even  the  subtle 
mind  of  Angels.  What  portion  then  of  so  high 
and  sacred  a  secret ;  shall  I  unworthy  sinner 
dust  and  ashes  be  able  to  search  out  and 
comprehend  ? 

Lord  in  the  simplicity  of  my  heart  with  a 
good  firm  faith  and  at  Thy  command  I  draw 
near  unto  Thee  with  hope  and  reverence ;  and 

1  Psal.  xxi.  3  (xx.  4).  2  Psal.  cvi.  (cv.)  4 


152  THE  IMITATION  OF  CHRIST  bk.  hi. 

I  do  truly  believe  :  that  Thou  art  here  present 
in  this  Sacrament  both  God  and  Man.  Thy 
will  therefore  is  that  I  should  receive  Thee : 
and  that  I  should  unite  myself  unto  Thee  in 
charity.  Wherefore  I  implore  Thy  mercy,  and 
do  crave  Thy  special  grace  to  this  end ;  that 
I  may  be  wholly  melted  and  overflow  with  love 
towards  Thee  :  and  never  hereafter  tamper1  with 
any  consolation  which  comes  not  from  Thee. 
For  this  most  high  and  noble  Sacrament,  is 
the  health  of  soul  and  body  ;  the  medicine  for 
all  spiritual  languor  :  hereby  my  vices  are  cured, 
my  passions  bridled  ;  my  temptations  overcome, 
or  weakened :  greater  grace  is  infused,  virtue 
begun  is  increased ;  faith  is  confirmed,  hope 
strengthened :   and  charity  kindled  and  enlarged. 

II 

For  thou  hast  bestowed  and  still  oftentimes 
dost  bestow  many  benefits  in  this  Sacrament  upon 
Thy  beloved  ones  that  communicate  devoutly 
O  my  God,  Protector  of  my  soul  :2  Restorer 
of  human  weakness,  and  Giver  of  all  inward 
consolation. 

For  Thou  impartest  unto  them  much  comfort 
against  every  variety  of  tribulation ;  and  from 
the  depth  of  their  own  dejection  liftest  them  up 
to  hope  in  thy  protection :  and  dost  inwardly 
recreate  and  enlighten  them  with  new  grace ; 
so  that  they  who  at  first  and  before  Communion 

1  Tamper,  or  meddle  with.      See  Ducange,  Intromittere. 

2  Psal.  liii.  4  (Vulgate). 


ch.  iv.  THE  ECCLESIASTICAL  MUSIC   153 

felt  themselves  anxious  and  heartless  :  afterwards 
being  refreshed  with  Heavenly  Meat  and  Drink, 
find  themselves  changed  for  the  better. 

And  Thou  dealest  with  such  husbandry  with 
Thine  elect :  in  order  that  they  may  truly  ac- 
knowledge and  clearly  learn  how  great  is  their 
own  infirmity,  and  what  goodness  and  grace  they 
obtain  from  Thee ;  for  of  themselves  they  are 
cold  hard  and  undevout :  but  by  Thee  they  are 
enabled  to  become  fervent  cheerful  and  devout. 
For  who  is  there  that  approaching  humbly  unto 
the  fountain  of  sweetness  ;  carries  not  away  from 
thence  some  little  sweetness  ?  Or  who  standing 
near  a  blazing  fire,  receives  not  some  small 
warmth  therefrom  ?  And  Thou  art  a  fountain 
always  full  and  overflowing  :  a  fire  ever  burning, 
and  never  going  out. 

Wherefore  if  I  am  not  permitted  to  draw  out 
of  the  full  fountain  nor  to  drink  my  fill :  I  will 
notwithstanding  set  my  lips  to  the  mouth  of  this 
heavenly  conduit ;  that  I  may  receive  from 
thence  at  least  some  little  drop  to  allay  my 
thirst :  and  be  not  utterly  parched.  And 
though  I  cannot  as  yet  be  altogether  heavenly 
nor  burn  like  Cherubim  and  Seraphim  j1  yet 
will    I    endeavour   to  apply  myself  to  devotion 

1  Necdum  .  .  .  tarn  ignitus  ut  Cherubim  et  Seraphim  esse 
possum.  Compare  Dionysius  Areop.  Cael.  Hier.  i.  13 
(in  the  version  of  Scotus  Erigena)  ;  Deinde  easdem 
sanctissimorum  Seraphim  edoctus  est  deiformes  uirtutes,  sacra 
quidem  ipsorum  cognominatio/ie,  quod  est  ignitum.  The  fiery 
Seraphim  were  a  favourite  type  of  illumination  with 
the  Mystics. 


i54  THE  IMITATION  OF  CHRIST  bk.  hi. 

and  prepare  my  heart :  that  I  may  obtain  if  it  be 
but  some  tiny  flame  of  divine  fire  by  the  humble 
receiving  of  this  life-giving  Sacrament. 

But  whatsoever  is  wanting  in  me  O  Merciful 
Jesu  most  Holy  Saviour  ;  do  Thou  bountifully 
and  graciously  supply  in  my  behalf:  Thou  who 
hast  deigned  to  call  all  unto  Thee  saying.  Come 
unto  Me  all  ye  that  travail  and  are  heavy  laden  : 
and  I  will  refresh  you.1 

I  indeed  travail  in  the  sweat  of  my  brow,2  I 
am  racked  with  grief  of  heart :  I  am  burdened 
with  sins,  I  am  troubled  with  temptations  ;  I  am 
entangled  and  oppressed  with  many  evil  passions  : 
and  there  is  none  to  help,  none  to  deliver  and 
save,  but  Thou  O  Lord  God  my  Saviour  ;  to 
whom  I  commit  myself  and  all  that  is  mine  : 
that  Thou  mayest  keep  watch  over  me  and  bring 
me  safe  to  life  eternal. 

Receive  me  for  the  honour  and  glory  of  Thy 
Name :  Thou  who  hast  prepared  Thy  Body 
and  Blood  to  be  my  meat  and  drink.  Grant 
O  Lord  God  of  my  salvation  :  that  with  the 
frequenting  of  Thy  Mystery  the  zeal  of  my 
devotion  may  increase.3 

1  Matt.  xi.  28.  2  Gen.  iii.  19. 

3  Cp.  the  Post-communion  for  the  Fourth  Sunday 
of  Advent,  ut  cum  frequentatione  mysterii  crescat  nostrae 
salutis  effectuS)  and  Wilson,  Gelasian  Sacramentary, 
p.    2l6. 


:h.  v.  THE  ECCLESIASTICAL  MUSIC   155 

OF  THE  DIGNITY  OF  THIS  SACRAMENT 
AND   OF   THE   MINISTERIAL  FUNCTION 

The  Voice  of  the  Beloved 

chapter  v 

TF  thou  hadst  the  purity  of  Angels  and  the 
*  sanctity  of  Saint  John  Baptist :  thou  wouldst 
not  be  worthy  to  receive  or  to  touch  this  Sacra- 
ment. For  this  is  not  due  to  the  deserts  of 
men,  that  man  should  consecrate  and  handle  the 
Sacrament  of  Christ :  and  receive  for  food  the 
bread  of  Angels.1 

Grand  is  this  ministry,  great  too  is  the  dignity 
of  Priests :  to  whom  has  been  granted  that  which 
is  not  permitted  to  Angels.  For  none  but  Priests 
duly  ordained  in  the  Church  :  have  power  to 
celebrate  and  to  consecrate  the  Body  of  Christ. 

The  Priest  is  indeed  the  minister  of  God : 
using  the  word  of  God  by  God's  command  and 
appointment.  Nevertheless  God  is  there  the 
principal  Author  and  invisible  Worker  ;  to  whom 
all  that  He  wills  is  subordinate  :  and  all  that 
He  commands  is  obedient.  Thou  oughtest  then 
to  trust  God  Almighty  in  this  most  excellent 
Sacrament :  more  than  thine  own  sense  or  any 
visible  sign.  And  therefore  with  fear  and 
reverence  :   must  thou  approach  this  work. 

Take  diligent  heed  unto  thyself : 2  and  see 
what  That  is  whereof  the  ministry  is  delivered 

1  Psal.  lxxviii.  (lxxvii.)  25.  2  1  Tim.  iv.   16. 


156  THE  IMITATION  OF  CHRIST  bk.  m 

unto  thee  by  the  laying  on  of  the  Bishop's  hand. 
Behold  thou  art  made  a  priest :  and  consecrated 
to  celebrate.  See  now  that  thou  offer  sacrifice 
to  God  faithfully  and  devoutly  and  at  fit  oppor- 
tunities :  and  bear  thyself  without  reproach. 
Thou  hast  not  lightened  thy  burden ;  but  art 
now  bound  with  a  straiter  band  of  discipline  : 
and  art  obliged  to  a  greater  perfection  of  holiness. 
A  Priest  ought  to  be  adorned  with  all  virtues  : 
and  to  set  example  of  good  life  to  others.  His 
conversation  should  not  be  in  the  popular  and 
common  ways  of  mankind  :  but  with  the  Angels 
in  Heaven,  or  with  perfect  men  on  earth. 

A  Priest  clad  in  sacred  garments  is  Christ's 
deputy  :  that  with  supplication  and  humility  he 
may  beseech  God  for  himself  and  for  the  whole 
people.  He  has  before  him  and  behind  the  sign 
of  the  Lord's  Cross  :  that  he  may  continually 
be  reminded  of  the  Passion  of  Christ.  He 
wears  the  Cross  before  him  on  the  chasuble : 
that  he  may  diligently  look  on  Christ's  footsteps 
and  earnestly  study  to  follow  them.  Behind  he 
is  signed  with  the  Cross  :  that  he  may  cheerfully 
endure  for  God's  sake  any  evils  inflicted  on  him 
by  others.  Before  him  he  bears  the  Cross : 
that  he  may  mourn  for  his  own  sins,  behind  him, 
that  he  may  with  sympathy  weep  over  the  faults 
of  others  also :  and  know  that  he  has  been 
placed  in  the  midst  between  God  and  the 
sinner  ;  and  that  he  should  not  flag  in  prayer  and 
holy  oblation  :  till  he  prevail  to  obtain  grace  and 
mercy.     When  a  Priest   celebrates  he  honours 


ch.v.  THE  ECCLESIASTICAL  MUSIC  157 

God  :  rejoices  Angels,  edifies  the  Church  ;  helps 
the  living,  gives  rest  to  the  dead  :  and  makes 
himself  partaker  of  all  good  things. 

AN   ENQUIRY   CONCERNING   EXERCISE 
BEFORE  COMMUNION 

The  Voice  of  the  Disciple 

chapter   VI 

"\T7"HEN  I  weigh  Thy  dignity  O  Lord  and 
*  *  mine  own  vileness  :  I  exceedingly  tremble, 
and  am  confounded  within  myself.  For  if  I 
come  not,  I  fly  from  life ;  and  if  I  unworthily 
intrude  myself:   I  incur  displeasure. 

What  therefore  shall  I  do  O  my  God ;  my 
Helper  and  my  Counsellor  in  all  necessity  ? 
Teach  Thou  me  the  right  way ;  appoint  me 
some  brief  exercise :  suitable  to  Holy  Com- 
munion. For  it  is  good  for  me  to  know,  how 
with  devotion  and  reverence  I  should  prepare 
my  heart  for  Thee,  for  receiving  Thy  Sacrament 
to  my  soul's  health  :  or  even  for  celebrating  so 
great  and  divine  a  Sacrifice  ? 


158  THE  IMITATION  OF  CHRIST  bk.  hi. 

OF  SEARCHING  OUR  OWN  CONSCIENCE 
AND  OF    PURPOSE  OF  AMENDMENT 

The  Voice  of  the   Beloved 

chapter   VII 

I 

A  BOVE  all  things,  with  exceeding  humility 
-*-*-  of  heart  and  with  suppliant  reverence,  with 
full  faith  and  dutiful  anxiety  for  God's  honour  : 
ought  God's  Priest  to  draw  nigh  to  celebrate  to 
handle,  and  to  receive  this  Sacrament.  Examine 
diligently  thy  conscience  :  and  to  the  utmost  of 
thy  power  purify  and  make  it  clear  with  true 
contrition  and  humble  confession  ;  so  that  thou 
keep  or  know  of  no  burden  that  may  breed  in 
thee  remorse :  and  hinder  free  access.  Think 
with  displeasure  of  all  thy  sins  in  general :  and 
more  particularly  bewail  and  lament  thy  daily 
transgressions.  And  if  time  allows :  confess 
unto  God  in  the  secret  of  thine  heart  all  the 
wretchedness  of  thy  passions. 

Lament  and  bewail  that  thou  art  yet  so  carnal 
and  worldly  ;  so  unmortified  in  thy  passions  :  so 
full  of  the  impulses  of  lusts,  so  unguarded  in  thy 
outward  senses ;  so  often  entangled  with  many 
vain  fancies  :  so  much  inclined  to  outward  things, 
so  careless  of  things  inward ;  so  frivolous  in 
laughter  and  looseness  :  so  hard  against  tears  and 
compunction  ;  so  eager  for  ease  and  pleasures  of 
the  flesh  :  so  dull  to  strictness  and  zeal ;  so  keen 
to   hear  what  is  new  and  see  what  is  fair  :    so 


:h.  vii.  THE  ECCLESIASTICAL  MUSIC  1 59 

slack  to  embrace  what  is  humble  and  mean  ;  so 
covetous  of  amassing  :  so  niggardly  in  giving,  so 
close  in  keeping ;  so  heedless  in  speech  :  so  in- 
continent in  silence  ;  so  unstudied  in  manners  so 
restless  in  conduct :  so  eager  about  food,  so  deaf 
to  the  Word  of  God  ;  so  swift  to  rest  so  slow  to 
labour :  so  wakeful  for  gossip,  so  drowsy  at 
sacred  vigils  ;  so  impatient  for  the  end,  so  wander- 
ing in  attention  :  so  negligent  in  keeping  the 
hours,  so  cold  in  celebrating,  so  dry  in  communi- 
cating ;  so  soon  distracted,  so  seldom  fully  self- 
collected  :  so  suddenly  moved  to  anger,  so  quick 
to  take  offence  ;  so  ready  to  judge,  so  severe  to 
reprove  :  so  joyful  at  prosperity,  so  weak  in  ad- 
versity ;  so  often  making  many  good  resolutions  : 
and  yet  accomplishing  so  little. 

These  and  other  thy  defects  being  confessed 
and  bewailed  with  sorrow  and  great  displeasure  at 
thine  own  infirmity  ;  make  thou  a  firm  resolution 
to  be  always  amending  thy  life :  and  making 
progress  towards  the  better.  Then  with  full 
resignation  and  entire  will  offer  up  thyself  to  the 
honour  of  My  name  a  perpetual  whole  burnt 
offering  on  the  altar  of  thy  heart :  faithfully 
committing  unto  Me  thy  body  and  soul ;  and 
thus  mayest  thou  be  accounted  worthy  to  draw 
near  to  offer  sacrifice  unto  God :  and  to 
receive  the  Sacrament  of  My  Body  to  thy 
soul's  health. 

II 

For  there  is  no  worthier  oblation  nor  greater 
satisfaction  for  the  washing  away  of  sin  :   than 


i6o  THE  IMITATION  OF  CHRIST  bk.  m. 

to  offer  oneself  unto  God  purely  and  wholly 
with  the  oblation  of  Christ's  Body  in  Mass  and 
Communion. 

When  a  man  shall  have  done  what  lieth  in 
him,  and  shall  be  truly  penitent ;  how  often 
soever  he  shall  come  to  Me  for  pardon  and 
grace  :  as  I  live  saith  the  Lord  who  will  not 
the  death  of  a  sinner,  but  rather  that  he  be  con- 
verted and  live ; 1  I  will  not  remember  his  sins 
any  more  :2  but  they  shall  all  be  forgiven  him. 

OF  THE  OBLIGATION  OF  CHRIST  ON 
THE  CROSS  AND  OF  RESIGNATION 
OF   OURSELVES 

The  Voice  of  the  Beloved 
chapter  viii 

A  S  I  of  Mine  own  will  did  offer  up  Myself 
-L  ■*-  unto  God  the  Father  for  thy  sins  with 
hands  stretched  out  on  the  cross  and  body  laid 
bare ;  so  that  nothing  remained  in  Me  that  was 
not  wholly  turned  into  a  sacrifice  for  the  appeas- 
ing of  God :  so  oughtest  thou  also  to  offer 
thyself  willingly  unto  Me  every  day  in  the  Mass 
as  a  pure  and  holy  oblation  with  all  thy  strength 
and  affections  as  inwardly  as  thou  canst. 

What  do  I  require  of  thee  more ;  than  that 
thou  study  to  resign  thyself  entirely  unto  Me  ? 
Whatsoever  thou  givest  besides  thyself  I  heed 
not :  for  I  seek  not  thy  gift  but  thee.  As  it 
would  not  suffice  thee  to  have  all  but  Me  :   so 

1  Ez.  xxxiii.   ii.        2  Ez.  xviii.  22:   Is.  xliii.  25. 


ch.  viii.  THE  ECCLESIASTICAL  MUSIC  161 

whatsoever  thou  givest  cannot  please  Me  if  thou 
offer  not  thyself.  Offer  up  thyself  unto  Me  and 
give  thyself  wholly  for  God  :  and  thy  offering 
shall  be  acceptable. 

Behold  I  offered  Myself  up  wholly  unto  My 
Father  for  thee :  I  have  given  also  my  whole  Body 
and  Blood  for  thy  food  ;  that  I  might  be  wholly 
thine :  and  that  thou  mightest  continue  Mine  to 
the  end.  But  if  thou  stand  upon  thyself  and  dost 
not  offer  thyself  up  freely  unto  My  will ;  the  obla- 
tion is  not  complete  :  nor  will  there  be  full  union 
between  us.  Therefore  a  free  offering  up  of  thy- 
self into  the  hands  of  God  ought  to  go  before  all 
thy  works:  if  thou  wilt  obtain  freedom  and  grace. 

For  this  is  why  so  few  are  made  illuminated 
and  inwardly  free :  because  they  cannot  wholly 
deny  themselves. 

My  sentence  standeth  sure ;  Unless  a  man 
forsake  all :  he  cannot  be  My  disciple.1  If  thou 
therefore  desire  to  be  My  disciple :  offer  up 
thyself  unto  Me  with  all  thy  affections. 

THAT  WE  OUGHT  TO  OFFER  UP 
OURSELVES  AND  ALL  THAT  IS  OURS 
UNTO  GOD   AND  TO  PRAY  FOR  ALL 

The  Voice  of  the  Disciple 

chapter   IX 

I 

t     ORD,  Thine  are  all  things  :  in  heaven  and  in 

•*— '     earth.      I   desire  to  offer  up   myself  unto 

Thee    as    a  freewill-offering :    and    to    continue 

1  Luke  xiv.  33. 

L 


i62  THE  IMITATION  OF  CHRIST  bk.  hi. 

Thine  for  ever.  Lord  in  simplicity  of  heart 
I  offer  myself  unto  Thee  this  day  to  be  Thy 
servant  for  ever :  for  obedience  and  for  a 
sacrifice  of  perpetual  praise.  Receive  me  with 
this  holy  Oblation  of  Thy  precious  Body; 
which  I  offer  to  Thee  this  day  in  the  presence 
of  Angels  invisibly  attending :  that  it  may  be 
for  the  salvation  of  myself  and  of  all  Thy  people. 

II 

Lord  all  my  sins  and  offences  which  I  have 
committed  before  Thee  and  Thy  holy  Angels 
from  the  day  wherein  I  first  could  sin  even  to 
this  hour  I  offer  unto  Thee  on  Thy  propitious 
altar  :  that  Thou  mayest  consume  and  burn  them 
one  and  all  with  the  fire  of  Thy  love,  and  wash 
out  all  the  stains  of  my  sins  and  cleanse  my 
conscience  from  all  offence  ;  and  restore  to  me 
Thy  grace  which  I  have  lost  by  sin,  fully 
forgiving  me  all :  and  admitting  me  mercifully 
to  the  kiss  of  peace. 

What  can  I  do  for  my  sins  but  humbly  con- 
fess and  bewail  them ;  and  unceasingly  entreat 
Thy  propitiation  ?  I  entreat  Thee  hear  me 
propitiously :  when  I  stand  before  Thee  my 
God.  All  my  sins  are  exceedingly  displeasing 
to  me  :  I  would  never  more  commit  them ;  but 
for  them  I  do  grieve  and  will  grieve  as  long  as 
I  live :  being  ready  to  do  penance,  and  to  the 
utmost  of  my  power  to  make  satisfaction. 

Forgive  me  O   God  forgive  me  my  sins  for 


ch.  ix.  THE  ECCLESIASTICAL  MUSIC  163 

the  sake  of  Thy  holy  Name :  save  my  soul 
which  Thou  hast  redeemed  with  Thy  precious 
Blood.  Behold  I  commit  myself  unto  Thy 
mercy ;  I  resign  myself  into  Thy  hands :  deal 
with  me  according  to  Thy  goodness  not  accord- 
ing to  my  wickness  and  iniquity. 

Ill 

I  offer  up  also  unto  Thee  all  that  is  good  in 
me  small  and  imperfect  though  it  be  ;  in  order 
that  Thou  mayest  amend  and  sanctify  it :  that 
Thou  mayest  look  on  it  with  favour  and  make 
it  acceptable  unto  Thee ;  and  always  draw  it 
on  to  better  :  and  bring  me  also  slothful  and 
unprofitable  creature  as  I  am  to  a  blessed  and 
praiseworthy  end. 

IV 

Moreover  I  offer  up  unto  Thee  all  the  pious 
desires  of  devout  persons ;  the  needs  of  parents, 
friends  brethren,  sisters  and  all  who  are  dear 
unto  me,  and  who  have  done  good  to  myself  or 
others  for  Thy  love  :  and  who  have  desired  and 
begged  me  to  say  prayers  and  masses  for  them- 
selves and  all  their  families  ;  whether  they  are 
still  living  in  the  flesh  or  have  already  been 
taken  from  the  world :  that  all  may  feel  the 
present  help  of  Thy  grace,  the  aid  of  Thy 
consolation,  protection  from  dangers,  deliverance 
from  pains ;  and  that  being  rescued  from  all 
evils  :  they  may  with  joy  return  glorious  thanks- 
givings unto  thee. 


164  THE  IMITATION  OF  CHRIST  bk.  hi. 

V 

I  offer  unto  Thee  also  my  prayers  and  sacri- 
fices of  intercession,  for  those  especially  who 
have  in  any  matter  hurt  grieved  or  spoken  evil 
of  me,  or  who  have  done  me  any  damage  or 
displeasure ;  for  all  those  also  whom  at  any  time 
I  have  vexed  troubled  burdened  and  scandalised 
by  words  or  deeds  knowingly  or  in  ignorance  : 
that  Thou  wouldst  grant  us  all  alike  pardon  for 
our  sins  and  for  our  offences  against  each  other. 

Take  away  from  our  hearts  Lord  all  suspicion 
indignation  wrath  and  contention ;  and  whatso- 
ever may  hurt  charity  :  and  lessen  brotherly  love. 
Have  mercy  Lord  have  mercy,  on  those  that 
crave  Thy  mercy,  give  grace  to  them  that 
need  ;  and  make  us  such,  that  we  may  be  worthy 
to  enjoy  Thy  grace :  and  go  forward  to  life 
eternal.     Amen. 

THAT  THE  HOLY  COMMUNION  IS  NOT 
LIGHTLY  TO  BE  FORBORNE 

The  Voice  of  the  Beloved 

chapter  x 

I 

/^\FTEN  shouldst  thou  hasten  back  to  the 
^^  Fountain  of  grace,  and  of  divine  mercy : 
to  the  Fountain  of  goodness  artd  of  all  purity ; 
that  thou  mayest  be  healed  of  thy  passions  and 
vices  :  and  deserve  to  be  made  stronger  and  more 
vigilant  against  all  the  temptations  and  deceits  of 
the  devil. 


ch.  x.  THE  ECCLESIASTICAL  MUSIC   165 

The  Enemy  knowing  that  exceeding  great 
profit  and  healing  is  found  in  Holy  Communion  : 
endeavours  his  utmost  by  all  means  and  occasions 
to  deter  and  hinder  the  faithful  and  devout. 

For  some  persons  when  they  are  preparing  to 
fit  themselves  for  Holy  Communion  :  suffer  from 
the  insinuations  of  Satan  worse  than  before. 
That  wicked  spirit,  as  it  is  written  in  Job  comes 
amongst  the  sons  of  God  :l  to  trouble  them  with 
his  accustomed  malice  or  to  frighten  and  perplex 
them  ;  that  so  he  may  lessen  their  affection  or 
by  direct  assaults  take  away  their  faith  :  in  the 
hope  that  they  may  altogether  abandon  Com- 
munion, or  come  to  it  with  coldness.  But  no 
heed  at  all  should  be  taken  of  his  wiles  and 
delusions  be  they  never  so  filthy  and  hideous  : 
but  all  such  imaginations  are  to  be  turned  back 
upon  his  own  head.  Thou  must  despise  and 
laugh  the  wretch  to  scorn ;  nor  on  account  of 
his  assaults  or  for  the  troubles  which  he  causes  : 
shouldest  thou  omit  the  Holy  Communion. 

A  frequent  hindrance  also  is  excessive  striv- 
ing for  devotion :  and  anxiety  about  making 
confession.  Follow  thou  the  counsel  of  the 
wise,  and  lay  aside  anxiety  and  scrupulousness ; 
for  it  hinders  the  grace  of  God:  and  spoils 
devotion  of  mind.  Do  not  omit  the  Holy 
Communion,  for  every  little  vexation  and  trouble ; 
but  go  the  sooner  to  confession  :  and  cheerfully 
forgive  others  all  their  offences.     And  if  thou 

1  Jobi.  6. 


1 66  THE  IMITATION  OF  CHRIST  bk.  m. 

hast  offended  any ;   humbly  crave  pardon :   and 
God  will  readily  forgive  thee. 

II 

What  avails  it  to  delay  long  thy  confession  ? 
or  to  put  off  Holy  Communion  ?  cleanse  thyself 
as  soon  as  maybe  :  spit  out  the  poison  with  all 
speed,  make  haste  to  apply  the  antidote  :  and 
thou  shalt  find  it  better  than  if  thou  long  delay. 
If  thou  omit  it  to-day  for  one  cause,  perhaps 
to-morrow  a  greater  may  occur  to  thee ;  and  so 
thou  mayest  be  hindered  a  long  time  from  Com- 
munion :  and  grow  more  unfit.  As  quickly  as 
ever  thou  canst  shake  thyself  free  from  thy 
present  heaviness  and  sloth  ;  for  it  is  of  no  use 
to  be  anxious  for  long  troubled  for  long :  and 
for  every-day  hindrances  to  shut  thyself  out  from 
divine  service.  Yea  it  is  most  hurtful  to  push 
off  Communion  for  long  :  for  it  usually  brings  on 
heavy  lethargy. 

Alas  some  from  coldness  and  lack  of  discipline 
are  glad  to  delay  confession ;  and  wish  to  defer 
Holy  Communion  :  lest  they  should  be  obliged 
to  keep  a  stricter  watch  over  themselves.  O 
how  poor  is  their  love  how  weak  their  devotion : 
who  so  easily  put  off  Holy  Communion.  How 
happy  is  he  and  how  acceptable  to  God :  who 
so  lives  and  in  such  purity  guards  his  conscience ; 
that  he  is  ready  and  well-disposed  to  communi- 
cate even  every  day :  if  it  were  in  his  power, 
and  might  be  done  without  notice. 

If   a    person    do    sometimes    abstain    out    of 


ch.  x.  THE  ECCLESIASTICAL  MUSIC   167 

humility  or  for  some  lawful  cause  preventing 
him :  he  is  to  be  commended  for  reverence. 
But  if  drowsiness  have  crept  over  him ;  he  must 
rouse  himself  and  do  his  best :  and  the  Lord 
will  assist  his  desire  for  the  sake  of  his  good  will 
which  He  specially  regards.  But  when  he  is 
lawfully  hindered,  he  will  always  have  a  good 
will  and  pious  intention  to  communicate  :  and  so 
shall  he  not  miss  the  fruit  of  the  Sacrament. 

For  every  devout  person  every  day  and  every 
hour  can  profitably  and  unimpeded  draw  near  to 
Christ  in  spiritual  Communion :  and  yet  on 
certain  days  and  at  time  appointed  he  ought  to 
receive  the  Body  of  his  Redeemer,  sacramentally 
with  affectionate  reverence  ;  and  rather  seek  the 
honour  and  glory  of  God,  than  his  own  comfort. 

For  he  communicates  mystically  and  is  in- 
visibly refreshed ;  as  often  as  he  devoutly  calls 
to  mind  the  mystery  of  the  Incarnation  and  the 
Passion  of  Christ :  and  is  kindled  with  love  of 
Him. 

He  that  prepares  not  himself,  except  when  a 
festival  draws  near  or  when  custom  compels : 
shall  often  be  unprepared. 

Blessed  is  he  that  offers  himself  up  as  a  whole 
burnt  offering  to  the  Lord :  as  often  as  he 
celebrates  or  communicates. 

Be  not  too  slow  nor  yet  hurried  in  celebrating: 
but  keep  the  good  accustomed  manner  of  those 
with  whom  thou  livest.  Thou  oughtest  not  to 
cause    discomfort  or   weariness   to   others ;    but 


168  THE  IMITATION  OF  CHRIST  bk.  m. 

keep  the  common  way  according  to  the  appoint- 
ment of  our  fathers  v  and  consider  the  profit  of 
others  rather  than  thine  own  devotion  or  feelings. 


THAT  THE  BODY  OF  CHRIST  AND 
HOLY  SCRIPTURE  ARE  MOST  NECES- 
SARY   UNTO   A   FAITHFUL   SOUL 

The  Voice  of  the  Disciple 

chapter  XI 


f~\  SWEETEST  Lord  Jesus  how  great  is  the 
^-^  joy  of  the  devout  soul  that  feasts  with 
Thee  at  Thy  banquet ;  where  there  is  set  to  be 
eaten  no  other  food :  but  Thyself  his  one 
Beloved,  desirable  above  all  the  desires  of  his 
heart.  To  me  truly  it  would  be  sweet  in  Thy 
presence  to  pour  forth  tears  from  my  inmost  heart : 
and  with  the  grateful  Magdalene  to  wash  Thy  feet 
with  tears.1  But  where  is  that  devotion  ;  where 
that  flood  of  holy  tears  ?  Surely  in  the  sight  of 
Thee,  and  Thy  holy  Angels  my  whole  heart 
should  burn  :  and  weep  for  joy. 

For  in  this  Sacrament  I  have  Thee  truly 
present :  though  hidden  under  another  form.  For 
to  look  upon  Thee  in  Thine  own  Divine  bright- 
ness, mine  eyes  could  not  endure :  nor  could  the 
whole  world  exist  in  the  splendour  of  the  glory 
of   Thy    Majesty.       Herein    then    Thou    hast 

1  Luke  vii.  38. 


ch.  xi.  THE  ECCLESIASTICAL  MUSIC  169 

compassion  on  my  infirmity  :  that  Thou  dost  veil 
thyself  under  a  Sacrament. 

Him  do  I  truly  possess  and  adore  whom 
Angels  adore  in  Heaven  j1  I  for  a  while  as  yet 
by  faith  :  but  they  by  sight  and  without  a  veil. 
I  ought  to  be  content  with  the  light  of  true  faith, 
and  therein  to  walk  till  the  day  of  eternal  bright- 
ness shall  dawn :  and  the  shadows  of  figures 
pass  away.2  But  when  that  which  is  perfect  is 
come,3  the  use  of  Sacraments  shall  cease  ;  because 
the  Blessed  in  heavenly  glory,  need  not  any 
sacramental  medicine :  for  they  rejoice  with- 
out end  in  the  presence  of  God,  beholding  His 
glory  face  to  face  ; 4  and  being  transformed  from 
brightness  unto  brightness5  of  the  unfathomable 
Deity,  they  taste  the  Word  of  God  made  flesh 
as  He  was  from  the  beginning  and  abideth  for 
ever.6 

Whilst  I  think  on  these  wonders,  all  spiritual 
comfort  whatever  becomes  a  heavy  weariness 
unto  me ;  because  as  long  as  I  behold  not  my 
Lord  openly  in  His  glory :  I  count  as  nothing 
all  that  I  see  or  hear  in  this  world.  Thou  art 
my  witness  O  God ;  that  nothing  can  comfort 
me,  no  creature  satisfy :  but  only  Thou  my 
God  whom  I  yearn  to  contemplate  in  eternity. 
But  this  cannot  be  while  I  linger  in  this 
mortality ;    therefore    I    must   frame    myself  to 

1  Heb.  i.  6. 

2  Song  of  Songs  ii.  16,  17.  3  1  Cor.  xiii.  10. 
4  1  Cor.  xiii.  12.  5  2  Cor.  iii.  18. 
6  John  i.  14:   1  John  i.  1  :  1  Pet.  i.  25. 


i7o  THE  IMITATION  OF  CHRIST  bk.  hi. 

much  patience  :  and  submit  myself  to  Thee  in 
every  desire. 

For  even  Thy  Saints  Lord  who  now  triumph 
with  Thee  in  the  kingdom  of  heaven  :  whilst 
they  lived  waited  for  the  coming  of  Thy  glory 
in  faith  and  in  great  patience.1  What  they 
believed  I  believe;  what  they  hoped  I  hope: 
where  they  are,  I  trust  by  Thy  grace  that  I 
shall  come.  Meantime  I  will  walk  in  faith2 
strengthened  by  the  examples  of  the  Saints ;  I 
will  take  also  holy  books  for  my  comfort  and  for 
the  mirror  of  my  life :  and  above  all  these  Thy 
most  Holy  Body  for  a  sovereign  remedy  and 
refuge. 

II 

For  I  find  two  things  to  be  very  particularly 
necessary  for  me  in  this  life :  without  which  this 
miserable  life  would  be  insupportable  unto  me. 
So  long  as  I  am  kept  in  the  prison  of  this  body, 
I  confess  that  I  need  two  things :  food  and 
light. 

Therefore  in  pity  for  my  weakness  Thou  hast 
given  Thy  sacred  Body  for  the  refreshment  of 
my  mind  and  body :  and  Thy  word  Thou  hast 
set  as  a  lamp  unto  my  feet.3  Without  these  two 
I  could  not  live  well ;  for  the  word  of  God  is 
the  light  of  my  soul :  and  Thy  Sacrament  the 
Bread  of  Life. 

These  also  may  be  called  two  tables4  set  on 

1  Heb.  vi.  12  :  Titus  ii.  13,  combined. 

2  2  Cor.  v.  7.  3  Psal.  cxix.  (cxviii.)  105. 
4Ez.  xl.  38,  39. 


ch.  xi.  THE  ECCLESIASTICAL  MUSIC   171 

the  one  side  and  on  the  other  :  in  the  treasury  of 
Holy  Church.  One  table  is  that  of  the  Sacred 
Altar  having  the  holy  Bread  that  is  the  precious 
Body  of  Christ ;  the  other  is  that  of  the  Divine 
Law  containing  holy  doctrine :  teaching  men 
right  faith,  and  stedfastly  leading  them  onward 
to  that  within  the  veil  where  is  the  Holy  of 
Holies.1 

Ill 

Thanks  be  unto  Thee  Lord  Jesu  Light  of 
eternal  Light,  for  that  table  of  sacred  doctrine : 
which  Thou  hast  laid  for  us  by  Thy  servants 
the  Prophets  and  Apostles,  and  other  teachers. 
Thanks  be  unto  Thee  Creator  and  Redeemer  of 
mankind,  who  to  manifest  Thy  love  to  the  whole 
world  hast  prepared  a  great  supper ;  wherein 
Thou  hast  set  before  us  to  be  eaten  not  the 
typical  lamb,  but  Thine  own  most  sacred  Body 
and  Blood  :  rejoicing  all  the  faithful  with  this 
sacred  banquet,  and  intoxicating  them  with  the 
Cup  of  Salvation  ;2  in  which  are  all  the  delights 
of  Paradise :  and  the  holy  Angels  do  feast  with 
us,  but  with  a  happier  sweetness. 

IV 

O  how  great  and  honourable  is  the  office  of 
priests  :  to  whom  it  is  given  with  sacred  words 
to  consecrate  the   Lord  of  Glory ;    with  their 

1  Heb.  vi.  19  :  ix.  3. 

2  Psal.  xxii.  5  (Vulgate) :  calix  mens  inebrians  quam 
praeclarus  est. 


172  THE  IMITATION  OF  CHRIST  bk.  hi. 

lips  to  bless,  with  their  hands  to  hold,  with  their 
own  mouth  to  receive,  and  to  administer  to 
others. 

O  how  clean  should  be  those  hands,  how 
pure  will  be  the  mouth,  how  holy  the 
body,  how  unspotted  the  heart  of  the  priest : 
into  whom  the  Author  of  purity  so  often  enters. 
From  the  mouth  of  the  priest  who  so  often  re- 
ceiveth  the  Sacrament  of  Christ :  should  proceed 
nothing  but  what  is  holy  no  word  but  what  is 
decorous  and  profitable.  Simple  and  chaste 
should  be  the  eyes  :  that  are  wont  to  behold  the 
Body  of  Christ.  Pure  and  lifted  up  to  heaven 
should  be  the  hands :  that  use  to  touch  the 
Creator  of  heaven  and  earth.  Unto  the  priest 
especially  it  is  said  in  the  Law.  Be  ye  holy : 
for  I  the  Lord  your  God  am  holy.1 

O  Almighty  God  do  Thou  assist  us  with  Thy 
grace ;  that  we  who  have  undertaken  the  office 
of  the  priesthood :  may  be  able  to  wait  on 
Thee  worthily  and  devoutly  in  all  purity  and 
with  a  good  conscience.  And  if  we  cannot 
walk  in  such  innocency  of  life  as  we  ought  to 
do  ;  grant  to  us  at  least  worthily  to  lament  the 
sins  which  we  have  committed  :  and  in  the  spirit 
of  humility  and  the  purpose  of  a  good  will  to 
serve  Thee  more  earnestly  for  the  time  to  come. 

1  Lev.  xix.  2  :  xx.  26. 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC   173 

THAT  HE  WHO  IS  ABOUT  TO  COM- 
MUNICATE WITH  CHRIST  OUGHT 
TO  PREPARE  HIMSELF  WITH  GREAT 
DILIGENCE 

The  Voice  of  the  Beloved 

chapter   XII 

["  AM  the  Lover  of  purity :  and  the  Giver 
-*-  of  all  sanctity.  I  seek  a  pure  heart :  and 
there  is  the  place  of  My  rest.  Make  ready  for 
Me  a  large  upper  room  furnished  :  and  I  will 
keep  the  passover  at  thy  house  with  My 
disciples.1 

If  thou  wilt  have  Me  come  unto  thee,  and 
remain  with  thee ;  purge  out  the  old  leaven  :2 
and  cleanse  the  habitation  of  thy  heart.  Shut 
out  the  whole  world  and  all  the  rout  of  vices ; 
sit  thou  as  it  were  a  sparrow  alone  upon  the 
house-top  :3  and  think  over  thy  transgressions  in 
the  bitterness  of  thy  soul.  For  every  lover, 
prepares  the  best  and  fairest  place  for  his 
beloved :  for  hereby  is  known  the  affection  of 
him  that  entertains  his  beloved. 

Know  thou  notwithstanding  that  no  merit  of 
any  action  of  thine  is  able  to  make  this  prepara- 
tion :  although  thou  shouldest  prepare  thyself  a 
whole  year  together  and  have  nothing  else  in 
thy  mind.  But  out  of  My  mere  goodness  and 
grace  thou  art  permitted  to  approach  My  table ; 

1  Mark  xiv.  12-15  :  Luke  xxii.  7-12. 

2  1  Cor.  v.  7.  3  Psal.  cii.  7  (ci.  8). 


i74  THE  IMITATION  OF  CHRIST  bk.  hi. 

as  if  a  beggar  were  called  to  a  rich  man's  dinner, 
and  he  had  no  other  return  to  make  to  him  for 
his  bounty  :  but  to  humble  himself  and  give  him 
thanks.  Do  what  lies  in  thee  and  do  it  dili- 
gently ;  not  for  habit  not  for  obligation :  but 
with  fear  and  reverence,  and  affection  receive  the 
Body  of  thy  beloved  Lord  God  who  deigns  to 
come  unto  thee.  I  am  He  that  called  thee,  I 
commanded  it  to  be  done ;  I  will  supply  what  is 
wanting  in  thee  :   come  and  receive  Me. 

When  I  bestow  on  thee  the  grace  of  devotion 
give  thanks  to  thy  God ;  not  because  thou  art 
worthy :  but  because  I  have  had  mercy  on  thee. 
If  thou  have  it  not  but  rather  dost  feel  thyself 
dry ;  be  instant  in  prayer,  sigh  and  knock  :  and 
give  not  over  until  thou  art  meet  to  receive  some 
crumb  or  drop  of  saving  grace. 

Thou  hast  need  of  Me :  I  have  no  need  of 
thee.  Neither  comest  thou  to  sanctify  Me  :  but 
I  come  to  sanctify  thee  and  make  thee  better. 
Thou  comest  that  thou  mayest  be  sanctified  by 
Me  and  united  unto  Me ;  that  thou  mayest 
receive  new  grace :  and  be  kindled  anew  to 
amendment.  See  thou  neglect  not  this  grace ; 
but  prepare  thy  heart  with  all  diligence :  and 
receive  thy  Beloved  into  thee. 

Thou  oughtest  however  not  only  to  prepare 
thyself  to  devotion  before  Communion  :  but  care- 
fully also  to  keep  thyself  therein  after  thou  hast 
received  the  Sacrament.  Nor  is  less  watchful- 
ness exacted  afterwards,  than  devout  preparation 
before.      For  good  guard  afterwards  :    is  again 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC  175 

the  best  preparation  for  obtaining  greater  grace. 
For  it  will  make  thee  very  ill  disposed  :  if  thou 
yield  thyself  up  immediately  to  outward  comforts. 
Beware  of  much  talk ;  remain  in  some  secret 
place  :  and  enjoy  thy  God.  For  thou  hast  Him : 
whom  all  the  world  cannot  take  from  thee.  I 
am  He,  to  whom  thou  oughtest  wholly  to  give 
up  thyself;  so  that  thou  mayest  now  live  no  longer 
in  thyself:   but  in  Me  free  from  all  anxiety. 

THAT  THE  DEVOUT  SOUL  OUGHT 
WITH  THE  WHOLE  HEART  TO  SEEK 
UNION  WITH  CHRIST  IN  THE 
SACRAMENT 

The  Voice  of  the  Disciple 

chapter   XIII 

/^\  THAT  it  were  granted  me  Lord,  to  find 
^^  Thee  alone  and  open  unto  Thee  my 
whole  heart ;  and  enjoy  Thee  as  my  soul 
desires  :  and  that  henceforth  none  may  despise 
me,1  nor  any  creature  attract  nor  regard  me ; 
but  that  Thou  alone  mayest  speak  unto  me  and 
I  to  Thee  :  as  the  beloved  is  wont  to  speak  to 
his    beloved,  and  friend   to   feast  with   friend.2 

This  I  pray  this  I  long  for  ;  that  I  may  be 
wholly  united  unto  Thee,  and  withdraw  my 
heart  from  all  created  things  :  and  by  means  of 
sacred  Communion  and  frequent  celebration  may 
learn  more  and  more    to   taste   things  heavenly 

1  Song  of  Songs  viii.  1.  2  Ex.  xxxiii.  XI. 


i76  THE  IMITATION  OF  CHRIST  bk.  hi. 

and  eternal.  Ah  Lord  God,  when  shall  I  be 
wholly  united  to  Thee  and  absorbed  by  Thee  : 
and  altogether  forgetful  of  myself.  Thou  in  me 
and  I  in  Thee :  so  also  grant  that  we  may  both 
continue  together  in  one.1 

Verily  Thou  art  my  Beloved  the  Choicest 
among  thousands  :2  in  whom  my  soul  is  well 
pleased  to  dwell  all  the  days  of  her  life.  Verily 
Thou  art  my  Peacemaker  ;  in  whom  is  highest 
peace  and  true  rest :  out  of  whom  is  labour  and 
sorrow  and  infinite  misery.  Verily  thou  art  a 
God  that  hidest  Thyself;3  and  Thy  counsel  is 
not  with  the  wicked :  but  Thy  speech  is  with 
the  humble  and  simple. 

O  how  sweet  Lord,  is  Thy  Spirit ;  who  to 
shew  forth  Thy  loveliness  toward  Thy  children, 
dost  deign  to  refresh  them  with  the  Bread  of 
sweetness  which  cometh  down  from  Heaven.4 

Surely  there  is  no  other  nation  so  great  that 
hath  gods  so  nigh  unto  them  :5  as  Thou  our 
God  art  present  to  all  Thy  faithful  ones ;  unto 
whom  for  their  daily  comfort  and  for  the  raising 
up  of  their  hearts  to  heaven :  Thou  givest 
Thyself  to  be  eaten  and  enjoyed.  For  what 
other  nation  is  there   of  such    high  renown   as 


1  John  xv.  4:   xvii.  11,  21-23. 

2  Song  of  Songs  v.  10.  3  Is.  xlv.  15. 

4  From  St  Thomas  Aquinas,  in  Off.  Sacr.  uesp.  ad 
magnificat.  H.  notes  that  the  same  quotation  is 
employed  by  a  Kempis  in  his  Three  Tabernacles ,  vi.  3. 

5  Deut.  iv.  7. 


ch.  xin.  THE  ECCLESIASTICAL  MUSIC  177 

the  Christian  people  j1  or  what  creature  under 
Heaven  is  there  so  beloved  as  the  devout  soul ; 
into  which  God  enters  to  feed  it  with  His 
glorious  Flesh  ? 

O  unspeakable  grace ;  O  admirable  conde- 
scension :  O  boundless  love  specially  bestowed 
on  man. 

But  what  return  shall  I  make  to  the  Lord  for 
this  grace  ;  for  charity  so  unparalleled  ?  There 
is  nothing  else  that  I  can  present  more  accept- 
able :  than  to  offer  my  heart  wholly  to  God  and 
unite  it  most  inwardly  unto  Him. 

Then  shall  all  my  inward  parts  rejoice  :  when 
my  soul  shall  be  perfectly  united  unto  God. 
Then  will  He  say  unto  me.  If  thou  wilt  be  with 
Me,  I  will  be  with  thee.  And  I  will  answer 
Him.  Vouchsafe  Lord  to  remain  with  me : 
gladly  will  I  be  with  Thee.  This  is  my  whole 
desire  :  that  my  heart  be  united  unto  Thee. 

OF  THE  FERVENT  DESIRE  OF  SOME 
DEVOUT  PERSONS  FOR  THE  BODY 
OF  CHRIST 

The  Voice  of  the  Disciple 

chapter  XIV 

(~\  HOW  great  is  the  abundance  of  Thy 
^-^  sweetness  O  Lord :  which  Thou  hast 
laid  up  for  them  that  fear  Thee.2 

1  Deut.  iv.  8.     Here  also  there  is  a  reference  to  St 
Thomas  Aquinas,  Off".  Sacr.  Lect.  5. 

2  Psal.  xxxi.  19  (xxx.  20). 

M 


1 78  THE  IMITATION  OF  CHRIST  bk.  m 

When  I  call  to  mind  some  devout  persons 
who  approach  to  Thy  Sacrament  O  Lord  with 
the  greatest  devotion  and  affection  :  I  am  often- 
times confounded  within  myself  and  blush,  that 
I  come  with  such  lukewarmness  yea  coldness 
to  Thy  Altar  and  the  Table  of  sacred  Com- 
munion ;  that  I  remain  so  dry,  and  heartless  : 
that  I  am  not  wholly  kindled  in  Thy  presence 
O  my  God,  nor  so  strongly  drawn  and  affected 
as  many  devout  persons  have  been ;  who  out 
of  vehement  longing  for  Communion  and 
lively  emotion  of  heart  could  not  restrain  them- 
selves from  tears  :  but  with  the  mouth  of  heart 
and  body  alike  they  from  their  inmost  soul 
panted  after  Thee  O  God  the  Fountain  of 
Life;  not  being  otherwise  able  to  allay  or 
satisfy  their  hunger :  but  only  by  receiving 
Thy  Body  with  all  delight  and  spiritual 
eagerness. 

O  for  their  true  and  glowing  faith :  that 
strong  proof  of  Thy  sacred  Presence.  For 
they  truly  know  their  Lord  in  the  breaking 
of  bread  i1  whose  heart  within  them  so 
vehemently  burns  because  Jesus  is  walking  with 
them.  Far  from  me  too  often  are  such 
affection  and  devotion :  such  strong  love  and 
ardour. 

Be  thou  favourable  unto  me  O  Jesu  good 
sweet  and  benign :  and  grant  to  me  Thy 
poor  bedesman  sometimes  at  least  in  Holy 
Communion  to  feel  if  it  be  but  a  touch  of  Thy 

1  Luke  xxiv.  30-35. 


ch.  xiv.  THE  ECCLESIASTICAL  MUSIC  179 

hearty  affectionate  love ;  that  my  faith  may 
grow  stronger,  my  hope  in  Thy  goodness 
fuller  :  and  that  charity  once  perfectly  kindled 
after  tasting  this  heavenly  manna  may  never 
decay. 

Thy  mercy  however  is  well  able  to  grant 
me  even  the  grace  which  I  long  for :  and 
to  visit  me  most  benignly  with  the  spirit  of 
fervour  when  the  day  of  Thy  good  pleasure 
has  come.  For  although  I  burn  not  with 
desire  vehement  as  Thy  special  votaries  ;  yet  by 
Thy  grace  I  have  a  desire  for  this  great 
burning  desire :  praying  and  longing  that  I 
may  be  a  fellow  of  all  such  Thy  ardent  lovers, 
and  be  numbered  in  their  holy  company. 

THAT  THE  GRACE  OF  DEVOTION  IS 
OBTAINED  BY  HUMILITY  AND 
DENIAL  OF  OURSELVES 

The  Voice  of  the  Beloved 

chapter  xv 

HPHOU  oughtest  earnestly  to  seek  the  grace 
-*-  of  devotion,  fervently  to  ask  it  patiently 
and  confidently  to  wait  for  it ;  gratefully  to 
receive  it,  humbly  to  keep  it,  diligently  to 
work  with  it :  and  to  commit  the  term  and 
manner  of  this  heavenly  visitation  to  God  until 
it  shall  come.  Thou  oughtest  especially  to 
humble  thyself  when  thou  feelest  little  or  no 
devotion    within :     but    yet    not    be    too    much 


180  THE  IMITATION  OF  CHRIST  bk.  hi. 

dejected,  nor  grieve  beyond  measure.  God 
often  gives  in  one  short  moment :  what  He 
for  a  long  time  denied.  He  gives  sometimes 
in  the  end :  what  in  the  beginning  of  prayer 
He  delayed  to  give. 

If  grace  were  always  quickly  given,  and 
came  at  a  wish :  weak  man  could  not  well 
bear  it.  Therefore  the  grace  of  devotion 
should  be  waited  for  :  with  good  hope  and 
humble  patience.  Nevertheless  impute  it  to 
thyself  and  to  thine  own  sins :  when  it  is  not 
given  thee  or  is  secretly  taken  away.  It  is 
sometimes  but  a  small  matter  that  hinders  and 
hides  grace ;  if  anything  can  be  called  small 
and  not  rather  great :  which  shuts  out  so  great 
a  good.  And  if  thou  remove  this  be  it  small 
or  great  and  perfectly  overcome  it :  thou  wilt 
have  thy  desire.  For  as  soon  as  thou  givest 
thyself  to  God  from  thy  whole  heart,  and 
seekest  neither  this  nor  that  according  to  thine 
own  pleasure  or  will,  but  settlest  thyself  wholly 
in  Him :  thou  shalt  find  thyself  united  and  at 
peace ;  for  nothing  will  be  so  sweet  and  delight- 
ful :  as  the  good  pleasure  of  the  divine  will. 

Whosoever  therefore  with  a  single  heart  lifts 
up  his  intention  to  God;  and  empties  himself 
of  all  inordinate  liking  or  disliking  of  any  created 
thing  :  shall  be  the  most  fit  to  receive  grace  and 
meet  for  the  gift  of  devotion.  For  the  Lord 
bestows  His  blessing  there :  where  He  finds  the 
vessels  empty.  And  the  more  perfectly  one 
abandons  things    below,   and  the    more    he    by 


ch.  xv.  THE  ECCLESIASTICAL  MUSIC  181 

contempt  of  himself  dies  to  himself;  the  more 
speedily  grace  comes,  the  more  plentifully  it 
enters  in  :   and  the  higher  it  lifts  up  the  free  heart. 

Then  shall  he  see  and  abound,  and  wonder 
and  his  heart  shall  be  enlarged1  within  him ; 
because  the  hand  of  the  Lord  is  with  him  :  and 
he  hath  put  himself  wholly  into  His  hand  for 
ever  and  ever.  Behold  thus  shall  the  man  be 
blessed,2  who  seeks  God  with  his  whole  heart3  : 
and  receives  not  his  soul  in  vain.4  This  man 
when  he  receives  the  Holy  Eucharist,  obtains 
the  great  grace  of  divine  union ;  because  he  re- 
gards not  his  own  devotion  and  comfort :  but  the 
honour  and  glory  of  God  above  all  devotion  and 
comfort. 

THAT  WE  OUGHT  TO  LAY  OPEN 
OUR  NECESSITIES  TO  CHRIST  AND 
TO   CRAVE   HIS   GRACE 

The  Voice  of  the  Disciple 
chapter   XVI 

(~\  MOST  sweet  and  loving  Lord  whom  I 
^-^  now  desire  to  receive  with  devotion : 
Thou  knowest  mine  infirmity  and  the  necessity 
which  I  endure  ;  in  what  evils  and  vices  I  lie : 
how  often  I  am  weighed  down  tempted  disturbed 
and  defiled.  Unto  Thee  I  come  for  remedy  :  I 
entreat  of  Thee  consolation  and  support. 

I  speak  to  Thee  who  knowest  all  things,  to 

1  Is.  lx.  5.  2  Ps.  cxxvii.  (cxxviii.)4. 

3  Ps.  cxviii.  (cxix.)  2.  4  Ps.  xxiii.  4  (Vulgate). 


1 82  THE  IMITATION  OF  CHRIST  bk.  hi. 

whom  all  my  inward  thoughts  are  open :  and 
who  alone  canst  perfectly  comfort  and  help  me. 
Thou  knowest  of  what  good  things  I  stand  in 
most  need :  and  how  poor  I  am  in  virtues. 
Behold  I  stand  before  Thee  poor  and  naked : 
calling  for  grace  and  imploring  mercy.  Refresh 
Thy  hungry  beggarman ;  warm  my  coldness 
with  the  fire  of  Thy  love  :  enlighten  my  blind- 
ness with  the  brightness  of  Thy  presence.  Turn 
Thou  for  me  all  earthly  things  into  bitterness  ; 
all  things  grievous  and  contrary  into  patience  : 
all  low  and  created  things  into  contempt  and 
forgetfulness.  Lift  up  my  heart  to  Thee  in 
heaven :  and  send  me  not  away  to  wander 
over  the  earth.1  Be  Thou  alone  sweet  unto 
me  from  henceforth  for  evermore ;  for  Thou 
alone  art  my  meat  and  drink,  my  love  and  my 
joy  :   my  sweetness  and  all  my  good. 

O  that  with  Thy  Presence  Thou  wouldest 
wholly  kindle  burn  and  transform  me  into  Thy- 
self; that  I  might  be  made  one  spirit  with 
Thee2  by  the  grace  of  inward  union  :  and  the 
melting  of  ardent  love.  Suffer  me  not  to  go 
away  from  Thee  hungry  and  dry ;  but  deal 
mercifully  with  me :  as  oftentimes  Thou  hast 
dealt  wonderfully  with  Thy  saints.  What 
marvel  is  it  if  I  should  wholly  catch  fire  of 
Thee,  and  in  myself  die  down ;  since  Thou 
art  Fire  always  burning  and  never  dying  down, 
Love  purifying  the  heart,  and  enlightening  the 
understanding. 

1Gen.  iv.  12,  14.  2  1  Cor.  vi.  17. 


ch.  xvii.  THE  ECCLESIASTICAL  MUSIC  1S3 

OF  FERVENT  LOVE  AND  VEHEMENT 
DESIRE  TO  RECEIVE  CHRIST 

The  Voice  of  the  Disciple 

chapter   xvii 

TT7ITH  deep  devotion  and  ardent  love,  with 
*  *  entire  affection  and  fervour  of  heart  I 
desire  to  receive  Thee  Lord  :  as  many  Saints 
and  devout  persons  have  desired  Thee  in  Com- 
munion ;  who  in  holiness  of  life  were  to  Thee 
most  pleasing  :  and  in  devotion  also  were  most 
fervent.  O  my  God  eternal  Love  my  whole 
Good  Happiness  unending ;  I  long  to  receive 
Thee  with  the  most  earnest  desire  and  the 
worthiest  reverence :  that  any  of  the  Saints  ever 
had  or  could  feel. 

And  although  I  be  unworthy  to  enjoy  all 
those  feelings  of  devotion  ;  nevertheless  I  offer 
unto  Thee  the  whole  affection  of  my  heart :  as 
if  I  alone  harboured  all  those  most  grateful  most 
ardent  desires.  Yea  and  all  that  a  dutiful  mind 
can  conceive  and  desire :  I  do  with  the  deepest 
reverence  and  heartiest  affection  present  and 
offer  unto  Thee.  There  is  nothing  that  I 
would  keep  to  myself:  but  freely  and  most 
cheerfully  would  sacrifice  unto  Thee  myself  and 
all  that  is  mine. 

O  Lord  my  God  my  Creator  and  my 
Redeemer  I  do  desire  to  receive  Thee  this  day 
with  such  affection  reverence  praise  and  honour 
with   such   gratitude  worthiness  and   love,  with 


i84  THE  IMITATION  OF  CHRIST  bk.  in. 

such  faith  hope  and  purity ;  as  Thy  most  holy 
Mother  the  glorious  Virgin  Mary  received  and 
desired  Thee  when  to  the  Angel  who  declared 
unto  her  glad  tidings  of  the  mystery  of  the 
Incarnation  she  humbly  and  devoutly  answered : 
Behold  the  handmaid  of  the  Lord  be  it  unto  me 
according  to  Thy  word.1 

And  as  Thy  blessed  forerunner  most  excel- 
lent among  the  Saints  John  Baptist  rejoicing 
in  Thy  presence  leaped  for  joy  of  the  Holy 
Ghost,  whilst  he  was  yet  shut  up  in  his  mother's 
womb  :2  and  afterwards  seeing  Jesus  walking 
among  men  humbled  himself  very  greatly  and 
said  with  devout  affection,  The  friend  of  the 
bridegroom  that  standeth  and  heareth  him  re- 
joiceth  greatly  because  of  the  bridegroom's 
voice  ;3  in  like  manner  do  I  also  wish  to  be 
kindled  with  great  and  holy  desires :  and  to 
offer  myself  up  to  Thee  from  my  whole  heart. 

Wherefore  also  for  myself  and  for  all  such 
as  are  commended  to  me  in  prayer ;  I  offer  and 
present  unto  Thee  the  triumphant  joys,  the 
ardent  affections,  the  mental  transports,  and 
supernatural  illuminations  and  celestial  visions  of 
all  devout  hearts  with  all  virtues  and  praises 
celebrated  and  to  be  celebrated  by  all  creatures 
in  heaven  and  in  earth,  that  by  all  Thou 
mayest  worthily  be  praised  :  and  glorified  for 
evermore. 

Receive    O    Lord    my    God    my  vows    and 
desires  of  infinite  praise  and  blessing  that  hath 
1  Luke  i.  38.        2  Luke  i.  44.         3  John  iii.  29. 


ch.  xvii.  THE  ECCLESIASTICAL  MUSIC  185 

no  bounds  :  which  according  to  the  measure  of 
Thine  ineffable  greatness  are  justly  due  unto 
Thee.  These  do  I  pay  Thee  and  long  to  pay 
Thee  every  day  and  every  moment :  and  with 
all  entreaty  and  affection  I  do  invite  and  beseech 
all  heavenly  spirits  and  all  Thy  faithful,  to 
render  with  me  thanks  and  praises  unto  Thee. 

Let  all  people  nations  and  languages1  praise 
Thee  :  and  magnify  Thy  holy  and  most  musical 
Name  with  highest  exultation  and  ardent  de- 
votion. And  may  all  who  reverently  and 
devoutly  celebrate  Thy  most  high  Sacrament 
and  receive  it  with  full  faith ;  be  accounted 
worthy  to  find  grace  and  mercy  at  Thy  hands  : 
and  pray  with  humble  supplication  for  me  a 
sinner.  And  when  they  shall  have  attained  to 
their  longed-for  devotion  and  joyful  union,  and 
shall  have  departed  from  Thy  holy  heavenly 
Table  well  comforted  and  marvellously  refreshed : 
may  they  deign  to  remember  poor  me. 

THAT  A  MAN  SHOULD  NOT  BE  A 
CURIOUS  SEARCHER  INTO  THE 
SACRAMENT  BUT  A  HUMBLE  FOL- 
LOWER OF  CHRIST  SUBMITTING  HIS 
SENSE  TO  DIVINE  FAITH 

The  Voice  of  the  Beloved 

chapter   XVIII 

T>  EWARE  of  curious  and  unprofitable  search- 

■*^     ing  into  this  most  profound  Sacrament :  if 

thou   wilt    not    be   plunged  into    the   depths  of 

1  Dan.  iii.  4 :  vii.  14. 


186  THE  IMITATION  OF  CHRIST  bk.  hi. 

doubt.  He  that  pries  into  majesty :  shall  be 
overpowered  by  glory.1  God  can  work  more : 
than  man  can  understand. 

A  dutiful  and  humble  enquiry  after  Truth  is 
allowable  so  it  be  always  ready  to  be  taught, 
and  study  to  walk  by  the  sound  opinions  of 
the  Fathers.  Blessed  is  the  simplicity,  which 
leaves  the  difficult  ways  of  dispute  :  and  goes 
forward  in  the  plain  and  solid  path  of  God's 
commandments.  Many  have  lost  devotion : 
whilst  they  sought  to  search  into  things  too  high. 

Faith  is  required  of  thee  and  a  sincere  life  :  not 
height  of  understanding  nor  depth  of  mysteries 
of  God.  If  thou  dost  not  understand  nor  take 
in  the  things  that  are  beneath  thee,  how  shalt 
thou  comprehend  those  which  are  above  thee  ? 
Submit  thyself  unto  God  and  humble  thy  sense 
to  faith :  and  the  light  of  knowledge  shall  be 
given  thee  as  shall  be  profitable  and  necessary  for 
thee. 

Some  are  grievously  tempted  about  faith  and 
the  Sacrament :  but  this  is  not  to  be  imputed 
to  them  but  rather  to  the  enemy.  Be  not 
thou  anxious  do  not  dispute  with  thine  own 
thoughts :  nor  answer  to  doubts  suggested  by 
the  devil ;  but  trust  the  words  of  God  trust  His 
Saints  and  Prophets  :  and  the  wicked  enemy  will 
flee  from  thee.  Oftentimes  it  is  very  profitable 
to  the  servant  of  God :  to  endure  such  things. 
For  the  devil  tempts  not  unbelievers  and  sinners 
whom  he  has  already  fast :  but  faithful  and 
1  Prov.  xxv.  27  (Vulgate). 


h.  xviii.  THE  ECCLESIASTICAL  MUSIC  187 

devout  persons  he   in  various  ways   tempts   and 
disquiets. 

Go  forward  therefore  with  simple  and  un- 
doubting  faith ;  and  draw  near  to  the  Holy 
Sacrament  with  suppliant  reverence  :  and  what- 
soever thou  art  not  able  to  understand  commit 
securely  to  Almighty  God.  God  deceives  thee 
not :  he  is  deceived  that  trusts  too  much  to 
himself.  God  walks  with  the  simple  reveals 
Himself  to  the  humble  ;  gives  understanding  to 
the  little  ones,  opens  the  sense  to  pure  minds : 
and  hides  grace  from  the  inquisitive  and  proud. 

Human  reason  is  feeble  and  may  be  deceived : 
but  true  faith  cannot  be  deceived.  All  reason 
and  natural  enquiry  ought  to  follow  faith  :  not 
go  before  it  nor  break  in  upon  it.  For  faith 
and  love  do  here  specially  take  the  lead :  and 
work  in  hidden  ways  in  this  most  holy  most 
supremely  excellent  Sacrament.  God  who  is 
eternal  and  incomprehensible  and  of  infinite 
power  ;  doeth  things  great  and  unsearchable  in 
heaven  and  in  earth  :  and  there  is  no  tracing 
out  of  His  marvellous  works.  If  the  works  of 
God  were  such  that  they  might  be  easily  com- 
prehended by  human  reason  :  they  could  not  be 
called  marvellous  or  unspeakable. 

There  is  no  expliciunt  after  this  book,  in  the 
Autograph. 


CHAPTERS    OF    THE 
FOLLOWING     BOOK 

Of    Christ's    speaking    inwardly    to    the 

Faithful  Soul    .....  i 

That  the  Truth  speaketh  inwardly  with- 
out Noise  of  Words  ...  ii 

That  the  Words  of  God  are  to  be  heard 
with  Humility  and  that  many  weigh 
them  not  .....  lii 

That    we    ought    to    live    in    Truth    and 

Humility  before  God         ...  iv 

Of  the  Wonderful  Effect  of  Divine  Love  .  v 

Of  the  Proof  of  a  True  Lover  ...  vi 

Of    hiding    Grace    under   the    guard    of 

Humility  .....  vii 

Of  low  Thoughts  of  Ourselves  in  the  Sight 

of  God    ...  ...  viii 

That  all  Things  are  to  be   referred  unto 

God  as  their  Final  End    ...  ix 

That  it  is  sweet  to  despise  the  World  and 

serve  God         .....  x 

That  the  Desires  of  our  Hearts  are  to  be 

examined  and  moderated  ...  xi 


i9o    THE  IMITATION  OF  CHRIST 

Of  the  Discipline  of  Patience  and  of  striv- 
ing against  Concupiscence         .  .  xii 

Of  the  Obedience  of  one  in  Humble  Sub- 
jection after  the  Example  of  Jesus 
Christ       ......  xiii 

Of  considering  the  Secret  Judgments  of 
God  that  we  be  not  lifted  up  for  any 
good       ......  xiv 

In  every  thing  which  we  desire  how  we 
ought  to  stand  and  what  we  ought 
to  say       ......  xv 

That  True  Comfort  is  to  be  sought  in 

God  alone        .....  xvi 

That  all  our  anxieties  are  to  be  placed  on 

God         ......  xvii 

That  Temporal  Miseries   must  be  borne 

calmly  after  the  Example  of  Christ    .  xviii 

Of  the  Endurance  of  Injuries  and  of  the 

Proof  of  True  Patience     .         .         .  xix 

Of  the  Acknowledging  of  our  own  Infirm- 
ity and  of  the  Miseries  of  this  Life    .  xx 

That  we  are  to  rest  in   God  above  all 

Goods  and  Gifts       ....  xxi 

Of  the  Remembrance  of  God's  Manifold 

Benefits   ......  xxii 

Of  Four  Things  that  bring  much  Peace   .  xxiii 

Of  avoiding  Curious  Enquiry  into  other 

Men's  Lives      .....  xxiv 


THE  ECCLESIASTICAL  MUSIC    191 

Wherein  firm  Peace  of  Heart  and  true 

Spiritual  Progress  consisteth      .         .  xxv 

Of  the  Excellency  of  a  Free  Mind  which 
is  sooner  gained  by  Humble  Prayer 
than  by  Reading       ....  xxvi 

That  it  is  Private  Love  which  most  hin- 

dereth  from  the  Chiefest  Good  .         xxvii 

Against  the  Tongues  of  Slanderers  .         .        xxviii 

How  we  ought  to  call  upon  God  and 
to  bless  Him  when  Tribulation  is 
upon  us    .          .  .  .  .  .  xxix 

Of  craving  the  Divine  Aid  and  Assur- 
ance of  recovering  Grace  .  .  .  xxx 

Of    Neglecting    all     Creatures    that    the 

Creator  may  be  found       .         .         .  xxxi 

Of  Self- Denial    and    Renouncing    every 

Evil  Appetite  .....         xxxii 

Of  Inconstancy  of  Heart  and  of  having 
our  Final  Intention  directed  unto 
God         ......        xxxiii 

That  God  is  Sweet  above  All  Things  and 

in  All  Things  to  him  that  loveth      .        xxxiv 

That  there  is  no  Safety  from  Temptation 

in  this  Life xxxv 

Against  the  Vain  Judgments  of  Men        .        xxxvi 

Of  Pure  and  Entire  Resignation  of  Our- 
selves for  the  obtaining  Freedom  of 
Heart       .  .  ...       xxxvi  i 


192    THE  IMITATION  OF  CHRIST 


Of  Good  Government  in  Things  External 
and  of  Recourse  to  God  in  Dangers  . 

That  a  Man  should  not  be  Fretful  in 
Matters  of  Business 

That  Man  hath  no  Good  of  Himself  nor 
Any  Thing  whereof  he  can  glory 

Of  the  Contempt  of  all  Temporal  Honour 

That  our  Peace  is  not  to  be  set  on  Men 

Against  Vain  and  Secular  Knowledge 

Of  not  drawing  to  Ourselves  Outward 
Things    ..... 

That  Credit  is  not  to  be  given  to  All 
and  that  Man  is  prone  to  offend  in 
Words     ...... 

Of  putting  our  Trust  in  God  when  Darts 
of  Words  assail  us    . 

That  all  Grievous  Things  are  to  be  en- 
dured for  the  sake  of  Eternal  Life     . 

Of  the  Day  of  Eternity  and  the  Diffi- 
culties of  this  Life    .... 

Of  the  Desire  of  Everlasting  Life  and 
what  Rewards  are  promised  to  those 
that  strive         ..... 

How  a  Desolate  Person  ought  to  place 
Himself  in  the  Hands  of  God  . 

That  a  Man  ought  to  employ  himself  in 
Works  of  Humility  when  strength 
is  wanting  for  Higher  Employments 


xxxvm 

xxxix 

xl 

xli 

xlii 

xliii 

xliv 

xlv 
xlvi 


:lvii 


xlviii 


xlix 


THE  ECCLESIASTICAL  MUSIC     193 

That  a  Man  ought  not  to  account  him- 
self as  worthy  of  Comfort  but  rather 
as  deserving  of  Stripes       ...  Hi 

That  the  Grace  of  God  doth  not  join 
itself  with  those  whose  Wisdom  is 
of  Earth  ......  liii 

Of  the  Different  Motions  of  Nature  and 

Grace      ......  liv 

Of  the  Corruption  of  Nature  and  Efficacy 

of  Divine  Grace        ....  Iv 

That  we  ought  to  Deny   Ourselves   and 

Imitate  Christ  by  the  Cross       .          .  lvi 

That  a  Man  should  not  be  too  much 
Dejected  when  he  falleth  into  some 
Defects    ......  lvii 

That  High  Matters  and  God's  Secret 
Judgments  are  not  to  be  narrowly 
enquired  into    .....  lviii 

That  all  our  Hope  and  Trust  is  to  be  fixed 

in  God  alone  .  hx 


HERE    BEGINS 
THE  BOOK  OF  INTER- 
NAL   CONSOLATION 


[FOURTH     BOOK] 

OF    CHRIST'S   SPEAKING    INWARDLY 
TO   THE    FAITHFUL   SOUL 


CHA1TER    I 


I 


WILL    hearken    what    the   Lord   God  ivi/I 


speak 


in   me. 


Blessed  is  the  soul  which  hears  the  Lord 
speaking  within  her :  and  receives  from  His 
mouth  the  word  of  consolation.  Blessed  are  the 
ears  that  welcome  the  runlets  of  the  Divine 
whisper  :2  and  heed  not  the  whisperings  of  this 
world.  Blessed  indeed  are  those  ears  that 
listen  not  to  the  voice  which  babbles  without : 
but  to  the  Truth  which  teaches  within.  Blessed 
are  the  eyes  :  which  are  shut  to  the  outward,  but 
open  to  the  inward.  Blessed  are  they  that 
press  into  things  within  :  and  study  to  prepare 
themselves  more  and  more  by  daily  exercises, 
for  the  receipt  of  Heavenly  secrets.  Blessed 
are  they  who  give  themselves  eagerly  up  to 
God  :  and  shake  themselves  free  from  all 
worldly   hindrance. 

1  Psal.  lxxxv.  8  (lxxxiv    9)        2Job  iv.   12  (Vulgate). 
195 


196  THE  IMITATION  OF  CHRIST  bk.  iv. 

Consider  this  O  my  soul ;  and  shut  the  door 
of  thy  sensual  desires  :  that  thou  mayest  hear 
what  the  Lord  thy  God  shall  speak  in  thee. 

Thus  saith  thy  Beloved.  I  am  thy  Salvation  : 
thy  Peace  and  thy  Life.  Keep  thyself  with 
Me :  and  thou  shalt  find  peace.  Let  the 
transitory  pass  :  seek  the  eternal.  What  are  all 
temporal  things ;  but  a  snare  ?  and  what  can 
all  creatures  avail  thee  ;  if  thou  be  forsaken  by 
the  Creator  ?  Bid  farewell  therefore  to  all 
things,  make  thyself  pleasing  and  faithful  to  thy 
Creator :  that  thou  mayest  lay  hold  of  true 
blessedness. 

THAT  THE  TRUTH  SPEAKETH  IN- 
WARDLY WITHOUT  NOISE  OF 
WORDS 

CHAPTER    II 

qPEjIK  Lord :  for  Thy  servant  heareth.^ 

I  am  Thy  servant :  grant  me  understanding 
that  I  may  know  Thy  testimonies.2  Incline  my 
heart  to  the  words  of  Thy  mouth  :3  let  Thy 
speech  distil  as  the  dew.4 

The  children  of  Israel  in  times  past  said  unto 
Moses.  Speak  thou  unto  us  and  we  will  hear  ; 
let  not  the  Lord  speak  unto  us :  lest  we  die.5 
Not  so  Lord  not  so  I  beseech  Thee :  but 
rather  with  the  prophet  Samuel  I  humbly  and 
earnestly  entreat.      Speak  Lord  for  Thy  servant 

1  i  Sam.  iii.  10.  2  Psal.  cxix.  (cxviii.)  125. 

3  Psal.  lxxviii.  (lxxvii.)  1.  4  Deut.  xxxii.  2. 

6  Ex.  xx.  19. 


ch.  ii.  THE  ECCLESIASTICAL  MUSIC    197 

heareth.  Let  not  Moses  speak  unto  me  nor 
any  of  the  prophets  :  but  rather  do  Thou  speak 
Lord  God  Inspirer  and  Enlightener  of  all 
prophets ;  for  Thou  alone  without  them  canst1 
perfectly  instruct  me :  but  they  without  Thee 
can  profit  nothing. 

They  indeed  may  sound  forth  words :  but 
they  cannot  give  the  Spirit.  Beautifully  do 
they  speak  :  but  if  Thou  be  silent  they  kindle 
not  the  heart.  They  teach  the  letter :  but 
Thou  openest  the  sense.1  They  bring  forth 
mysteries  :  but  Thou  unlockest  the  meaning  of 
sealed  things.  They  declare  Thy  command- 
ments :  but  Thou  helpest  to  fulfil  them.  They 
shew  the  way :  but  Thou  givest  strength  to 
walk  in  it. 

What  they  do  is  all  without :  but  Thou 
instructest  and  enlightenest  the  heart.  They 
water  outwardly  :  but  Thou  givest  fruitfulness. 
They  cry  aloud  in  words  :  but  Thou  impartest 
understanding  to  the  hearing. 

Let  not  Moses  therefore  speak  unto  me  but 
Thou  O  Lord  my  God  the  Eternal  Truth : 
lest  I  die  and  prove  unfruitful,  if  I  be  only 
warned  outwardly  and  not  kindled  inwardly ; 
lest  the  word  turn  to  my  condemnation  if  it  be 
heard  and  not  done,  known  and  not  loved : 
believed  and  not  observed. 

Speak  therefore  Lord  for  Thy  servant  hear- 
eth :   for  Thou  hast  the  words  of  eternal  life.2 

1  Luke  xxiv.  45  (Vulgate).  2  John  vi.  68. 


i98  THE  IMITATION  OF  CHRIST  bk.  iv. 

Speak  Thou  unto  me  to  the  partial  comfort  of 
my  soul  and  to  the  perfect  amendment  of  my 
life :  and  to  Thy  praise  and  glory  and  ever- 
lasting honour. 

THAT  THE  WORDS  OF  GOD  ARE  TO 
BE  HEARD  WITH  HUMILITY  AND 
THAT  MANY  WEIGH  THEM  NOT 

CHAPTER    III 

CON  hear  My  words  words  most  sweet: 
^  surpassing  all  knowledge  of  philosophers 
and  wise  men  of  this  world.  My  words  are 
Spirit  and  Life  i1  not  to  be  weighed  by  the 
understanding  of  man.  They  are  not  to  be 
abused  for  complacent  vanity ;  but  heard  in 
silence :  and  received  with  all  humility  and 
great  affection. 

And  I  said.  Blessed  is  the  man  whom 
Thou  shalt  instruct  O  Lord :  and  shalt  teach 
out  of  Thy  Law.  That  Thou  mayest  give 
him  rest  from  evil  days  :2  and  that  he  be  not 
desolate  upon  earth. 

I  taught  the  Prophets  from  the  beginning 
saith  the  Lord  and  cease  not  even  to  this 
day  to  speak  to  all :  but  many  are  deaf  to 
My  voice  and  hard.  Most  men  listen  to  the 
world  more  readily  than  to  God ;  they  follow 
more  readily  the  lust  of  their  flesh :  than  the 
good  pleasure  of  God.  The  world  promises 
things   temporal    and    little    and   is    served   with 

1  John  vi.  63.  2  Psal.  xciv.  (xciii.^  12,  13. 


pH.  in.  THE  ECCLESIASTICAL  MUSIC    199 

great  avidity  ;  I  promise  things  high  and 
eternal  :  and  the  hearts  of  men  remain  un- 
touched. Who  serves  and  obeys  Me  in  all  things 
so  punctually  ;  as  the  world  and  its  lords  are 
served  ?  Blush  Sidon  saith  the  sea.1  And  if 
thou  ask  the  cause :   hear  wherefore. 

For  a  slender  benefice  men  will  run  for 
miles :  for  eternal  life  few  will  once  lift  a 
foot  from  the  ground.  The  poorest  price  is 
deemed  worth  effort,  for  a  single  coin  at  times 
there  is  shameful  contention  ;  for  a  vain  matter 
and  a  light  promise  men  shrink  not  from  toil 
by  day  and  night :  but  alas  for  an  unchangeable 
good  for  a  priceless  reward,  for  the  highest 
honour  and  endless  glory  men  grudge  even 
the  least  fatigue. 

Blush  therefore  thou  slothful  and  complaining 
servant ;  that  they  are  found  readier  for 
destruction :  than  thou  for  life.  They  rejoice 
more  in   vanity  :    than  thou  in  truth. 

Sometimes  indeed  they  are  balked  of  their 
hope  ;  but  My  promise  fails  no  man  :  nor  sends 
away  empty  him  that  trusts  in  Me.  What  I 
have  promised  I  will  give  ;  what  I  have  said  I 
will  fulfil  i  if  only  a  man  remain  faithful  in  My 
love  even  to  the  end.  I  am  the  Rewarder 
of  all  good  men :  and  the  strong  Approver 
of  all  devout  men. 

Write  thou  My  words  in  Thy  heart  and 
meditate    diligently   on    them :     for    in    time    of 

1  Is    xxiii.  4. 


200  THE  IMITATION  OF  CHRIST  bk.  iv 

temptation  they  will  be  very  needful.  What 
thou  understandest  not  when  thou  readest :  thou 
shalt  know  in  the  day  of  visitation.  In  two 
ways  I  visit  Mine  elect :  namely  with  tempta- 
tion and  with  consolation.  And  daily  I  read 
two  lessons  to  them ;  one  in  reproving  their 
vices  :  another  in  exhorting  them  to  the  increase 
of  virtues. 

He  that  hath  My  words  and  despiseth  them  : 
hath  One  that  shall  judge  him  in  the  last  day.1 

A  Prayer  to  implore  the   Grace  of 
Devotion 

O  Lord  my  God  Thou  art  all  my  good. 
And  who  am  I  that  I  should  dare  to  speak 
to  Thee  ?  I  am  Thy  poorest  little  servant 
and  a  vile  worm :  far  poorer  and  more  con- 
temptible than  I  can  or  dare  express.  Yet 
do  Thou  remember  me  Lord  :  because  I  am 
nothing,  have  nothing,  and  can  do  nothing. 
Thou  alone  art  Good  Just  and  Holy  ;  Thou 
canst  do  all  things,2  Thou  givest  all  fillest  all  :  3 
only  the  sinner  Thou  leavest  empty.  Re- 
member Thy  mercies,4  and  fill  my  heart  with 
Thy  grace :  Thou  who  wilt  not  that  Thy 
handiwork  should  be  empty.5 

How  can  I  bear  with  myself  in  this  wretched 
life ;   unless  Thy  mercy  and  grace  support  me  ? 

1  John  xii.  48.  2  Job  xliv.  2, 

3  Jer.  xxiii.  24.  It  was  a  favourite  text  with 
3t  Augustine.      See   Confessions  l.    2,   ad finem. 

4  Psal.  xxv,  (xxiv.)  6.  5  Wisdom  xiv.  5 


ch.  in.  THE  ECCLESIASTICAL  MUSIC  201 

Turn  not  Thy  face  away  from  me,1  delay 
not  Thy  visitation ;  withdraw  not  Thy  con- 
solation :  lest  my  soul  become  unto  Thee  as 
a  waterless  land.1  Teach  me  Lord  to  do 
Thy  will  r1  teach  me  to  live  worthily  and 
humbly  in  Thy  sight ;  for  Thou  art  my 
Wisdom  who  knowest  me  as  I  am  :  and  didst 
know  me  before  the  world  was  made  and 
before   I   was  born  in  the  world. 

THAT  WE  OUGHT  TO  LIVE  IN  TRUTH 
AND  HUMILITY  BEFORE  GOD 

CHAPTER    IV 


CON.  Walk  before  Me  in  truth:2  and  seek 
^  Me  ever  in  simplicity  of  thy  heart.  He 
that  walks  before  Me  in  truth ;  shall  be  safe 
from  the  approach  of  harm :  and  the  Truth 
shall  set  him  free3  from  seducers  and  from  the 
slanders  of  unjust  men.  If  the  Truth  have 
made  thee  free  thou  shalt  be  free  indeed  :4  and 
shalt  not  heed  vain  words  of  men. 

Lord  it  is  true.  As  Thou  sayest,  so  I 
beseech  Thee  let  it  be  with  me.  Let  Thy 
Truth  teach  me  ;  guard  me  :  and  keep  me  unto 
salvation  at  the  last.  Let  it  release  me  from  all 
evil  affection  and  inordinate  love :  and  I  shall 
walk  with  Thee  in  great  freedom  of  heart. 

1  Psal.  cxliii.  (cxlii.)  6-10. 

2  1  Kings  ii.  4:   Wisdom  i.   1.         3  John  viii.  32. 
4  John  viii.  36. 


202  THE  IMITATION  OF  CHRIST  bk.  iv. 

II 

I  will  teach  thee  saith  the  Truth  what  is 
right :  and  pleasing  in  My  sight.  Think  on 
thy  sins  with  great  displeasure  and  grief:  and 
never  hold  thyself  in  honour  because  of  good 
works.  In  truth  thou  art  a  sinner  :  assailed 
and  encompassed  by  many  passions.  Of  thyself 
thou  art  ever  drifting  towards  nothingness ; 
quickly  falling,  quickly  conquered :  quickly 
confounded,  quickly  dissolved,,  Thou  hast 
nought  to  boast  of;  but  much  reason  to  scorn 
thyself:  for  thou  art  far  weaker  than  thou  canst 
understand.  Therefore  let  nothing  seem  great 
unto  thee  of  all  that  thou  doest.  Let  nothing 
seem  great  nothing  precious  and  wonderful, 
nothing  worthy  of  esteem  ;  nothing  high  nothing 
truly  praiseworthy  and  desirable  :  but  that  which 
is  eternal.  Let  the  eternal  Truth  delight  thee 
above  all  things  :  and  let  thy  utter  unworthiness 
be  a  constant  grief  unto  thee.  Fear  nothing 
blame  nothing  flee  nothing  so  anxiously,  as  thy 
vices  and  sins  :  which  ought  to  discomfort  thee 
more  than  any  losses  of  earthly  things. 

Some  walk  not  sincerely  in  My  sight ;  but  led 
by  curiosity  and  pride  wish  to  know  My  secrets 
and  understand  the  high  things  of  God : 
neglecting  themselves  and  their  salvation.  These 
often  fall  into  great  temptations  and  sins  through 
their  pride  and  curiosity  when  I  set  myself 
against  them.  Fear  the  judgments  of  God  : 
dread  the  wrath  of  the  Almighty.  Do  not 
pry   into    the    works    of   the    Most    High :    but 


ch.  iv.  THE  ECCLESIASTICAL  MUSIC  203 

search  diligently  thine  own  iniquities  what  great 
faults  thou  hast  committed  :  and  how  much 
good  thou  hast  neglected. 

Some  carry  their  devotion  only  in  books ; 
some  in  images :  some  in  outward  signs  and 
figures.  Some  have  Me  in  their  mouths  :  but 
little  in  their  hearts.1  Others  there  are  who 
being  enlightened  in  mind  and  purged  in  affection 
do  always  yearn  for  things  eternal ;  grieve  to 
hear  of  the  things  of  earth,  serve  the  needs 
of  nature  with  sorrow  :  and  these  hear  what  the 
Spirit  of  Truth  speaketh  in  them ;  for  He 
teacheth  them  to  despise  earth,  and  love  heaven  : 
to  neglect  the  world,  and  long  for  heaven  all 
day  and  night. 

OF    THE    WONDERFUL   EFFECT    OF 
DIVINE    LOVE 

CHAPTER    V 
I 

T  BLESS  Thee  Heavenly  Father  Father  of 
■*-  my  Lord  Jesus  Christ:2  that  Thou  hast 
deigned  to  remember  poor  me.  O  Father  of 
mercies  and  God  of  all  comfort  thanks  be 
unto  Thee  :  who  sometimes  with  Thy  comfort 
refreshest  me  unworthy  as  I  am  of  all  comfort. 
I  bless  and  glorify  Thee  alway  with  Thy 
only-begotten  Son  and  the  Holy  Ghost  the 
Comforter  :    for  ever  and  ever. 

1  Is.  xxix.  13  :   Matt.  xv.  8  :   Mark  vii.  6. 

2  2  Cor.  i.  3. 


2o4  THE  IMITATION  OF  CHRIST  bk.  iyi 

Ah  Lord  God  my  Holy  Lover,  when  Thou 
comest  into  my  heart :  all  that  is  within  me  shall 
rejoice.  Thou  art  my  Glory  :  and  the  exulta- 
tion of  my  heart.  Thou  art  my  Hope  and 
Refuge  :   in  the  day  of  my  trouble.1 

But  because  I  am  still  weak  in  love  and  imper- 
fect in  virtue :  I  need  to  be  strengthened  and 
comforted  by  Thee.  Therefore  visit  me  often 
and  instruct  me  with  holy  discipline ;  set  me 
free  from  evil  passions  :  and  heal  my  heart  of 
all  inordinate  affections ;  that  being  cured  and 
well  cleansed  within  I  may  be  made  ready  to 
love,  brave  to  suffer,  steady  to  persevere. 

II 

Love  is  a  great  thing,  yea  a  great  good  ;  alone 
it  makes  every  burden  light :  and  bears  evenly 
all  that  is  uneven.  For  it  carries  a  burden  which 
is  no  burden :  and  makes  all  bitterness  sweet 
and  palatable. 

The  noble  love  of  Jesus  impels  to  great  deeds  : 
and  arouses  a  constant  desire  for  greater  perfec- 
tion. Love  longs  to  soar  :  and  will  not  be  held 
down  by  things  that  are  low.  Love  longs  to  be 
free,  and  estranged  from  all  worldly  affection  : 
that  its  inner  eye  may  not  be  dimmed  ;  that  it 
may  not  be  caught  by  any  temporal  prosperity  : 
or  by  any  adversity  cast  down.  Nothing  is 
sweeter  than  Love ;  nothing  braver,  nothing 
higher   nothing  wider  :   nothing  sweeter  nothing 

1  Psal.  lix.  16  (lviii.  17). 


ch.  v.  THE  ECCLESIASTICAL  MUSIC  205 

fuller  nor  better  in  Heaven  and  in  earth  ;  because 
Love  is  born  of  God  :  and  can  only  rest  in  God 
above  all  created  things. 

The  lover  flies  runs  and  rejoices  :  he  is  free 
and  cannot  be  held.  He  gives  all  for  all :  and 
has  all  in  all ;  because  he  rests  in  One  Highest 
above  all  things :  from  whom  all  good  flows  and 
proceeds.  He  regards  not  the  gifts  :  but  turns 
himself  above  all  goods  to  the  Giver.  Love 
often  knows  no  measure :  but  is  fervent  beyond 
all  measure.  Love  feels  no  burden :  counts  no 
pains,  exerts  itself  beyond  its  strength  ;  talks  not 
of  impossibility  :  for  it  thinks  all  things  possible 
and  all  permitted*  It  is  therefore  strong  enough 
for  all  things ;  and  it  fulfils  many  things  and 
warrants  them  to  take  effect :  where  he  who 
loves  not  faints  and  lies  down. 

Love  is  watchful  and  sleeping  slumbers  not ; 
though  weary  it  is  not  tired,  though  hampered 
is  not  hampered,  though  alarmed  is  not  affrighted : 
but  as  a  lively  flame  and  burning  torch  it  forces 
its  way  upwards  and  serenely  passes  through. 
If  any  man  love  :  he  knows  what  is  the  cry  of 
this  voice.  A  loud  cry1  in  the  ears  of  God : 
is  the  glowing  affection  of  a  soul,  which  saith. 
My  God  my  Love :  Thou  art  all  mine,  and  I 
am  all  Thine. 

Enlarge  me  in  love ;  that  with  the  inner 
mouth  of  my  heart   I  may  taste  how  sweet  it 

1  St  Bernard  in  Ps.  xc.  Strmoxvi.  :  siquidem  in  Dei  auribus 
desiderium  uehemens  clamor  magnus  :  t  regione  autem  rem'issa 
intentio  uox  submissa.      H. 


206  THE  IMITATION  OF  CHRIST  bk.  i 

is  to  love  :  and  to  be  melted  and  bathed  in  love. 
Let  me  be  held  fast  by  Love :  climbing  above 
myself  in  ardent  zeal  and  wonder.  Let  me  sing 
the  song  of  love,  let  me  follow  Thee  my  Beloved 
to  the  heights  :  let  my  soul  spend  itself  in  Thy 
praise  exulting  for  love.  Let  me  love  Thee 
more  than  myself,  and  myself  only  for  Thee, 
and  in  Thee  all  that  love  Thee  truly  :  as  the 
law  of  Love  commandeth  shining  forth  from 
Thee. 

Love  is  swift  sincere  dutiful  pleasant  and 
delightful  ;  brave  patient  faithful,  prudent  long- 
suffering  manly  :  and  never  seeking  itself.  For 
where  one  seeks  himself:  there  he  falls  from 
Love*  Love  is  wary  humble  and  upright ;  not 
soft  nor  fickle  nor  bent  on  vanities  ;  sober  chaste 
steady  quiet  and  guarded  in  all  its  senses.  Love 
is  subject  and  obedient  to  prelates :  to  itself 
mean  and  despised,  to  God  devout  and  thankful ; 
trusting  and  hoping  always  in  Him  even  when 
God  is  not  sweet  unto  it :  for  without  sorrow 
there  is  no  living  in  love. 

He  that  is  not  ready  to  suffer  all  and  to  resign 
himself  to  the  will  of  the  Beloved  :  is  not  worthy 
to  be  called  a  lover.  A  lover  must  welcome  all 
hardship  and  bitterness  for  the  sake  of  the 
Beloved  :  and  not  be  turned  away  from  Him  by 
any  rebuffs  that  may  befall. 


ch.  vi.  THE  ECCLESIASTICAL  MUSIC  207 
OF    THE    PROOF    OF    A    TRUE    LOVER 

CHAPTER    VI 
I 

CON  thou  art  not  yet  a  brave  and  discreet 
^     lover. 

Why  Lord  ? 

Because  for  a  light  rebuff  thou  turnest  back 
from  thy  purposes :  and  too  eagerly  seekest 
consolation.  A  brave  lover  stands  firm  in 
temptations :  nor  listens  to  the  crafty  persua- 
sions of  the  Enemy.  As  I  please  him  in  fair 
weather  :  so  I  displease  not  in  foul.  A  discreet 
lover  regards  not  so  much  the  gift  of  his  friend  : 
as  the  love  of  the  Giver.  He  counts  the  affec- 
tion rather  than  the  price  :  and  sets  the  Beloved 
above  all  his  gifts.  A  noble  lover  rests  not  in 
the  gift :   but  in  Me  above  every  gift. 

All  is  not  lost,  because  at  times  thy  heart  is 
not  stirred  towards  Me  or  My  saints  as  thou 
wouldsto  That  good  and  sweet  affection  which 
thou  sometimes  feelest :  is  the  effect  of  grace 
present,  and  a  foretaste  of  thy  heavenly  home. 
But  thou  must  not  lean  thereon  too  much  :  for  it 
comes  and  goes.  But  to  strive  against  the  en- 
trance of  evil  motions  of  the  mind,  and  to  scorn 
the  promptings  of  the  devil :  is  a  6ign  of  virtue 
and  of  great  desert.  Let  no  fancies  from  with- 
out therefore  trouble,  thee  :  whatever  the  object 
that  suggests  them.  Hold  staunchly  to  thy  pur- 
pose ;   and  thy  upright  intention  towards  God. 

Neither  is  it  an  illusion  that  at  times  thou  art 
suddenly  rapt   into   ecstasy :    and    presently   re- 


2o8  THE  IMITATION  OF  CHRIST  bk.  iv. 

turnest  unto  the  accustomed  follies  of  thy  heart. 
For  these  thou  dost  rather  endure  than  pursue ; 
and  so  long  as  thou  mislike  them  and  resist :  it 
is  merit  and  not  perdition. 

Know  that  the  ancient  Enemy  doth  try  all 
means  to  thwart  thy  desire  for  good,  and  to 
empty  thee  from  all  devout  exercises ;  to  wit  from 
the  veneration  of  the  saints  from  the  devout 
commemoration  of  My  Passion,  from  the  salutary 
remembrance  of  sins,  from  the  guard  of  thine 
own  heart :  and  from  the  firm  purpose  of  ad- 
vancing in  virtue.  Many  evil  thoughts  does  he 
thrust  upon  thee,  that  he  may  cause  in  thee 
weariness  and  dread  :  to  divert  thee  from  prayer 
and  holy  reading.  Humble  confession  he  can- 
not abide  :  and  if  he  could  he  would  cause  thee 
to  cease  from  Communion. 

Trust  him  not  nor  heed  him :  although  he 
should  often  set  snares  of  deceit  for  thee.  Re- 
buke him  with  it :  when  he  suggests  evil  and 
unclean  thoughts.  Say  unto  him.  Away  un- 
clean Spirit,  blush  thou  caitiff;  most  unclean  art 
thou  :  that  whisperest  such  things  into  mine  ears. 
Begone  thou  wicked  Seducer ;  thou  shalt  have 
no  part  in  me :  but  Jesus  shall  be  with  me  as 
a  strong  Warrior,1  and  thou  shalt  stand  con- 
founded. Rather  would  I  die  and  bear  any 
torment :  than  consent  unto  thee.  Hold  thy 
peace  and  be  silent ;  I  will  hear  thee  no  further  : 
though  thou  shouldest  trouble  me  still  more. 
The    Lord    is    my    Light    and    my   Salvation : 

1  Jer.  xx,  ii. 


ch.  vi.  THE  ECCLESIASTICAL  MUSIC  209 

whom  shall  I  fear  ? l  If  a  host  should  band 
together  against  me  :  my  heart  shall  not  fear  ? 
The  Lord  is  my  Helper  :   and  my  Redeemer.2 

II 

Fight  like  a  good  soldier  ;3  and  if  at  times 
thou  fall  through  weakness,  take  again  greater 
strength  than  before  trusting  in  larger  grace 
from  Me  :  and  take  great  heed  of  foolish  con- 
ceit and  of  pride.  Through  this  many  are  led 
into  error  :  and  fall  at  times  into  blindness 
almost  past  cure.  Let  the  fall  of  the  proud4 
thus  foolishly  presuming  on  themselves  :  teach 
thee  caution  and  constant  humility. 

OF  HIDING  GRACE  UNDER  THE  GUARD 
OF  HUMILITY 

CHAPTER    VII 

CON.  It  is  better  for  thee  and  safer  to  hide 
^  the  grace  of  devotion :  not  to  uplift 
thyself,  nor  to  speak  much  thereof  nor  to  prize 
it  much  ;  but  rather  to  despise  thyself :  and  to 
fear  it  as  given  to  one  unworthy.  We  should 
not  cling  to  this  affection  :  for  it  may  quickly  be 
changed  to  the  contrary.  Think  when  thou  art 
in  grace :  how  miserable  and  needy  thou  art 
without  grace.  Nor  does  thy  progress  in 
spiritual  life,  depend  upon  thy  having  the  grace 
of  comfort :  but  rather  on  thy  humbly  and  re- 

1  Psal.  xxvii.  (xxvi.)  1,3.  2  Psal.  xix.  14  (xviii,  15). 
3  1  Tim.  vi.  12  :  2  Tim.  ii.  3.  4  Prov.  xvi.  18. 

O 


210  THE  IMITATION  OF  CHRIST  bk.  iv. 

signedly  and  patiently  enduring  its  withdrawal ; 
so  that  thou  dost  not  flag  in  prayer  at  such  a 
time :  nor  surfer  the  rest  of  thy  usual  round  of 
duties  to  fall  wholly  away  ;  but  rather  cheerfully 
performest  thy  part  to  the  best  of  thy  power  and 
understanding  :  and  dost  not  wholly  neglect  thy- 
self because  of  the  dryness  or  anxiety  of  mind 
which  thou  feelest. 

For  there  are  many,  who  when  it  goes  not 
well  with  them  :  straightway  become  impatient 
or  slack.  For  the  way  of  man  is  not  always  in 
his  own  power  ;l  but  God  gives  and  comforts 
when  He  will  and  as  He  will  and  whom  He 
will :   as  it  shall  please  Him  and  no  more. 

Some  thoughtless  ones  have  ruined  themselves 
through  the  grace  of  devotion ;  because  they 
wanted  to  do  more  than  they  could,  not  weigh- 
ing the  measure  of  their  own  littleness :  but 
following  the  desire  of  their  heart  rather  than 
the  judgment  of  their  reason.  And  because 
they  ventured  on  greater  things  than  God 
allowed :  they  quickly  lost  His  grace.  They 
who  made  themselves  a  nest  in  Heaven  ;2  were 
abandoned  to  need  and  misery  :  that  in  abase- 
ment and  poverty  they  might  learn  not  to  fly 
with  their  own  wings  :  but  to  trust  under  My 
feathers.3 

They  that  are  yet  novices  and  unskilled  in 
the  way  of  the  Lord  :  unless  they  rule  them- 
selves by  the  counsel  of  the  discreet,  may  easily 

1  Jer.  x.  23.  2  Obadiah  4.  3  Psal.  xci.  (xc.)  4. 


h.  vii.  THE  ECCLESIASTICAL  MUSIC  211 

be  deceived  and  wrecked.  And  if  they  will 
rather  follow  their  own  fancy  than  trust  to  the 
experience  of  others  ;  their  end  will  be  danger- 
ous :  if  yet  they  will  not  be  drawn  away  from 
their  own  conceit.  Seldom  do  these  who  are 
wise  in  their  own  eyes  i1  submit  humbly  to  be 
ruled  by  others.  Better  is  a  little  wisdom  with 
humility  and  a  slender  wit :  than  great  treasures 
of  learning  with  vain  self-satisfaction.  Better 
for  thee  to  have  little :  than  abound,  in  what 
may  make  the6  proud. 

He  acts  not  discreetly,  who  gives  himself 
over  to  joy  :  forgetting  his  former  helplessness 
and  the  chastened  fear  of  the  Lord,  which  fears 
to  lose  the  grace  that  has  been  given.  Nor 
again  is  he  virtuously  minded  ;  who  in  time  o{ 
adversity  or  any  heaviness  yields  too  much  to 
despair  :  and  thinks  and  feels  of  Me  less  trust- 
fully than  he  ought.  He  who  in  time  of  peace 
has  been  over  secure  :  in  time  of  war  shall  be 
often  found  too  dejected  and  fearful.  If  thou 
couldest  always  remain  humbly  and  modestly 
within  thyself ;  and  further  couldest  wisely  curb 
and  rule  thy  spirit :  thou  wouldest  not  fall  so 
quickly  into  danger  and  offence. 

It  is  good  advice,  that  when  the  spirit  of 
fervour  is  kindled  :  thou  shouldest  consider  how 
it  will  be  when  that  light  departs.  And  when 
this  happens,  remember  that  the  light  may  return 
again  :  which  as  a  warning  to  thyself,  and  for 
Mine  own  glory  I   have  withdrawn  for  a  time. 

1  Rom.  xi.  25. 


212  THE  IMITATION  OF  CHRIST  bk.  iv. 

Such  a  trial  is  often  more  profitable :  than 
if  thou  shouldest  always  have  things  prosper 
according  to  thy  will.  For  a  man's  worthiness 
is  not  greater  if  he  has  more  visions  and  com- 
forts :  or  more  skill  in  the  Scriptures  :  or  if  he 
be  placed  in  higher  degree ;  but  if  he  be 
grounded  in  true  humility  and  full  of  divine 
charity :  if  God's  honour  be  always  his  pure 
and  single  aim  ;  if  he  think  nothing  of  himself, 
and  unfeignedly  despise  himself:  and  rejoice 
more  to  be  despised  and  abased  than  honoured 
by  others  also. 

OF  LOW  THOUGHTS   OF   OURSELVES  IN 
THE  SIGHT  OF  GOD 

CHAPTER    VIII 

["  WILL  speak  unto  my  Lord :  though  I  am  but 
-*-  dust  and  ashes.1  If  I  think  myself  to  be 
more  ;  behold  Thou  standest  against  me,  and  my 
iniquities  bear  true  witness :  and  I  cannot  gain- 
say it.  But  if  I  abase  myself,  and  reduce  myself 
to  nothing :  and  shrink  from  all  self-esteem,  and 
grind  myself  to  the  dust  that  I  am  ;  Thy  grace 
will  be  propitious  to  me  and  Thy  light  near 
unto  my  heart  :  and  every  shred  of  conceit  shall 
be  swallowed  up  in  the  valley  of  my  nothingness 
and  perish  for  ever.  There  Thou  shewest  me 
unto  myself,  what  I  am  what  I  have  been  and 
whither  I  am  come :  for  I  am  nothing  and  I 
knew  it  not.2     If  I   be   left  to  myself:   behold 

1  Gen.  xviii.  27.         2    Psal.   lxxii.  22  (Vulgae). 


ch.  viii.  THE  ECCLESIASTICAL  MUSIC  213 

I  am  nothing  and  all  infirmity.  But  if  Thou 
suddenly  look  upon  me  ;  I  am  forthwith  made 
strong  :  and  filled  with  new  joy.  And  a  great 
marvel  it  is,  that  I  am  so  suddenly  lifted  up  and 
so  graciously  embraced  by  Thee  :  who  of  mine 
own  weight  am  always  sinking  down. 

Thy  love  is  the  cause  hereof  freely  preventing 
me,  and  supporting  me  in  so  many  necessities  ; 
guarding  me  also  from  pressing  dangers :  and 
snatching  me  that  I  may  tell  the  truth  from  evils 
out  of  number.  For  by  loving  myself  amiss  I 
lost  myself;1  and  by  seeking  Thee  alone  and 
purely  loving  Thee  I  have  found  both  myself 
and  Thee :  and  for  love  have  more  utterly 
reduced  myself  to  nought.  Because  Thou  O 
Thou  Sweetest  dealest  with  me  above  all  desert : 
and  above  all  I  dare  hope  or  ask. 

Blessed  be  Thou  my  God ;  for  although  I  be 
unworthy  of  any  benefits  :  yet  Thy  nobleness 
and  infinite  kindness  never  ceases  to  do  good 
even  to  the  ungrateful  and  to  those  who  are 
turned  away  far  from  Thee.  Turn  Thou  us 
unto  Thee,  that  we  may  be  thankful  humble  and 
devout:  for  Thou  art  our  salvation,  our  courage 
and  our  strength. 

1  John  xii.  25  :  Matt.  x.  39  ;  xvi.  25  :  Mark  viii. 
35:  Luke  ix.  24:  xvii.  33. 


2i4  THE  IMITATION  OF  CHRIST  bk.  iv. 

THAT  ALL  THINGS  ARE  TO  BE 
REFERRED  UNTO  GOD  AS  THEIR 
FINAL  END 

CHAPTER    IX 

CON.  I  ought  to  be  thy  supreme  and  final 
end  :  if  thou  desire  to  be  truly  blessed.  By 
this  intention  thy  affection  will  be  purified :  which 
is  too  often  perversely  warped  to  itself  and 
created  things.  For  if  thou  seekest  thyself  in 
any  thing :  immediately  thou  art  faint  and  dry 
within.  Refer  therefore  all  things  to  Me  as 
their  Author :  for  I  am  He  who  gave  them 
all.  Think  of  them  one  by  one  as  flowing 
from  the  Highest  Good :  and  therefore  unto 
Me  as  their  source  must  all  be  traced. 

From  Me  the  small  and  the  great,  the  poor 
and  the  rich,  as  from  a  living  fountain  do  draw 
the  water  of  life  ;x  and  they  that  willingly  and 
freely  serve  Me :  shall  receive  grace  for  grace.2 
But  he  who  glories  without  Me,  or  delights  in 
any  private  good ;  shall  not  be  stablished  in  true 
joy,  nor  enlarged  in  his  heart :  but  shall  many 
ways  be  hindered  and  straitened.  Thou 
shouldest  therefore  ascribe  nothing  of  good  to 
thyself :  nor  virtue  to  any  man  j  but  give  all 
unto  God  :  without  whom  man  hath  nothing.  I 
gave  all  ;  I  must  have  all  given  back  again  :  and 
with  great  strictness  do  I  require  thanks. 

This  is  the  truth  :   whereby  vain-glory  is  put 
1  John  iv.  14:   vii.  38.  2  John  i.  16. 


ch.  ix.  THE  ECCLESIASTICAL  MUSIC  215 

to  flight.  And  if  heavenly  grace  enter  in  and 
true  charity  ;  there  will  be  no  envy,  nor  narrow- 
ness of  heart :  neither  will  private  affection  hold 
thee.  For  divine  charity  overcomes  all  things  i1 
and  enlarges  all  the  powers  of  the  soul.  If  thou 
art  wise  thou  wilt  rejoice  in  Me  alone,  wilt  hope 
in  Me  alone  ;  for  none  is  good  save  God  alone  : 
who  is  to  be  praised  above  all  things  and  in  all 
to  be  blessed. 

THAT    IT  IS    SWEET    TO    DESPISE    THE 
WORLD    AND   SERVE    GOD 

CHAPTER    X 
I 

"VTOW  I  will  speak  again  Lord  and  not  be 
■^  silent ;  I  will  say  in  the  ears  of  my  God, 
my    Lord    and    my    King :    who    is    on    high. 

0  how  great  is  the  abundance  of  Thy  sweet- 
ness Lord :  which  Thou  hast  laid  up  in  secret 
for  them  that  fear  Thee.2  But  what  art  Thou 
to  those  who  love  Thee ;  what  to  those  who 
serve  Thee  with  their  whole  heart  ?  Truly 
unspeakable  is  the  sweetness  of  Thy  contempla- 
tion :  which  Thou  bestowest  on  them  that 
love  Thee.  In  this  especially  Thou  hast 
shewed  me  the  sweetness  of  Thy  charity, 
that  when   I   was  not  Thou  madest  me  :   when 

1  went  far   astray  from  Thee,  Thou  broughtest 

1  Matt.  xix.  17:  Luke  xviii.  19. 

There  may  be  here,   as  Ge^ice  thinks,   a  remini- 
scence of  Virgil,  Eel.   x.  69,  Omnia  uincit  Amor. 

2  Psal.  xxxi.  19  (xxx.  20). 


216  THE  IMITATION  OF  CHRIST  bk.  n 

me  back   again  that   I    might  serve  Thee ;   and 
hast  commanded  me  to  love  Thee. 

0  Fount  of  Love  unceasing.  What  shall 
I  say  concerning  Thee?  How  can  I  forget 
Thee ;  who  hast  deigned  to  remember  me, 
even  after  I  had  wasted  away  and  perished  ? 
Thou  hast  shewed  mercy  to  Thy  servant 
beyond  all  hope  :  and  hast  granted  favour  and 
friendship  beyond  all  desert.  What  return 
shall  I  make  to  Thee  for  this  grace  ?  For 
it  is  not  granted  to  all,  to  forsake  all  renounce 
the  world :  and  assume  the  monastic  life.  Is 
it  a  great  thing  that  I  should  serve  Thee ; 
whom  all  creation  is  bound  to  serve  ?  It  ought 
not  to  seem  a  great  thing  to  me  to  serve  Thee ; 
but  rather  this  appears  great  to  me  and  wonder- 
ful :  that  Thou  dost  condescend  to  receive  into 
Thy  service  one  so  poor  and  unworthy  and  to 
make  him  one  with  Thy  beloved  servants. 

Behold  all  that  I  have  and  whereby  I  serve 
Thee :  is  Thine.  And  yet  Thou  servest  me 
rather  than  I  Thee. 

Behold  heaven  and  earth  which  Thou  hast 
created  for  the  service  of  man1  wait  upon 
Thee  :  and  daily  perform  whatever  Thou  hast 
commanded.  And  this  is  little :  Thou  hast 
also  appointed  Angels  in  their  orders  to  minister 
to  man.2  Yet  is  it  more  adorable  than  all, 
that  Thou  Thyself  hast  deigned  to  serve  man : 
and  hast  promised  to  give  Thyself  unto  him. 

1  Deut.  iv.  19  (Vulgate).  2  Heb.  i.  14. 


ch.  x.  THE  ECCLESIASTICAL  MUSIC  217 

What  shall  I  give  Thee  for  all  these  thou- 
sands of  benefits  ?  Would  I  could  serve  Thee 
all  the  days  of  my  life.  Would  I  were  able 
for  one  single  day  to  do  Thee  worthy  service. 
Truly  Thou  art  worthy  of  all  service :  all 
honour  and  eternal  praise.  Truly  Thou  art 
my  Lord,  and  I  Thy  poor  servant ;  who 
am  bound  to  serve  Thee  with  all  my  might : 
neither  ought  I  ever  to  be  weary  of  praising 
Thee.  This  is  my  wish  this  my  desire : 
and  whatsoever  is  wanting  unto  me,  do  Thou 
vouchsafe  to  supply. 

II 

It  is  great  honour  great  glory  to  serve  Thee  : 
and  despise  all  things  for  Thee.  For  they 
shall  have  great  grace:  who  have  willingly 
subjected  themselves  to  Thy  most  holy  thral- 
dom. They  who  for  Thy  love  have  renounced 
all  carnal  delight :  shall  find  the  sweetest  con- 
solation of  the  Holy  Ghost.  They  shall  attain 
great  freedom  of  mind  ;  who  for  Thy  Name's 
sake  enter  the  narrow  way  :l  and  have  cast 
aside  all  worldly  care. 

O  pleasant  and  joyous  bondage  of  God  :  by 
which  a  man  is  made  truly  free  and  holy.  O 
sacred  state  of  religious  dependence ;  which 
makes  man  equal  to  Angels,  pleasing  to  God, 
terrible  to  devils :  and  worthy  to  be  com- 
mended of  all  the  faithful.      O   welcome  servi- 

1  Matt.   vii.  14. 


218  THE  IMITATION  OF  CHRIST  bk.  iv. 

tude  and  ever  to  be  desired,  in  which  the  wage 
is  the  highest  Good  :  and  joy  is  attained  which 
shall  endure  without  end. 

THAT  THE  DESIRES  OF  OUR  HEARTS 
ARE  TO  BE  EXAMINED  AND 
MODERATED 

CHAPTER    XI 

CON.  It  is  needful  for  thee  still  to  learn 
^  much  more  :  which  thou  hast  not  yet  well 
learned. 

What  is  this  Lord  ? 

That  thou  frame  thy  desires  wholly  according 
to  My  good  pleasure ;  and  be  not  a  lover  of 
thyself:  but  an  eager  zealot  of  My  will. 
Desires  oft  inflame  thee  and  drive  thee  on  with 
vehemence  :  but  do  thou  consider  whether  thou 
be  moved  for  My  honour  or  thine  own  advan- 
tage. If  I  be  the  cause :  thou  wilt  be  well 
content,  whatsoever  I  shall  ordain.  But  if  there 
lurk  in  thee  any  self-seeking  :  behold  this  it  is 
that  hinders  thee  and  weighs  thee  down. 

Beware  therefore  thou  lean  not  too  much 
upon  preconceived  desire  without  asking  My 
counsel ;  lest  perhaps  afterwards  that  repent  or 
displease  thee :  which  at  first  attracted  thee  and 
which  thou  didst  eagerly  pursue  as  being  the 
best.  For  not  every  impulse  which  seems  good 
is  immediately  to  be  followed :  nor  again  is 
every  painful  impulse  to  be  at  once  avoided.      It 


ch.  xi.  THE  ECCLESIASTICAL  MUSIC  219 

is  sometimes  expedient  to  use  the  curb  even  in 
good  endeavours  and  desires  :  lest  through  pre- 
occupation thou  incur  distraction  of  mind  ;  lest 
by  want  of  self-government  thou  beget  scandal 
unto  others  :  or  again  by  the  contradiction  of 
others  thou  suddenly  lose  temper  and  fall. 
Sometimes  however  thou  must  use  violence  and 
resist  manfully  thy  sensual  appetite ;  nor  care 
what  the  flesh  would  or  would  not ;  but  rather 
strive,  that  even  against  its  will  it  may  be  subdued 
to  the  Spirit.1  And  it  must  be  chastised  and 
forced  to  bear  the  yoke,  until  it  be  ready  for 
every  thing  ;  and  learn  to  be  content  with  little 
and  find  delight  in  simple  things :  and  not 
murmur  against  any  discomfort. 

OF  THE  DISCIPLINE  OF  PATIENCE 
AND  OF  STRIVING  AGAINST  CON- 
CUPISCENCE 

CHAPTER    XII 

/^\  LORD  God  as  I  see  patience  is  very 
^^  necessary  for  me ;  for  many  things  in 
this  life  do  happen  to  thwart  us.  For  whatever 
plans  I  devise  for  my  peace  :  my  life  cannot  be 
without  war  and  sorrow. 

It  is  so  Son.  But  My  will  is  that  thou 
seek  not  a  peace  which  is  free  from  temptations 
or  feels  no  disturbance ;  but  think  that  thou 
hast  even  then  found  peace :  when  thou  art 
harassed   by   sundry   tribulations,    and    tried    by 

1  1  Cor.  ix.  27. 


220  THE  IMITATION  OF  CHRIST  bk.  iv. 

many  crosses.  If  thou  say  that  thou  art  not 
able  to  suffer  much ;  how  then  wilt  thou  endure 
the  fire  of  purgatory  ?  Of  two  evils  the  less  is 
always  to  be  chosen.  That  thou  mayest  therefore 
escape  eternal  punishment  in  the  future  :  strive 
to  endure  present  evils  calmly  for  God's  sake. 

Dost  thou  think  that  the  men  of  this  world 
suffer  nothing  or  little  ?  Thou  wilt  not  find  it 
so  :  though  thou  ask  the  most  luxurious.  But 
thou  wilt  say  they  have  many  delights  and  follow 
their  own  desires :  and  therefore  they  do  not 
much  weigh  their  afflictions.  Be  it  so  :  grant 
that  they  have  whatsoever  they  will.  But  how 
long  dost  thou  think  it  will  last  ?  Behold  the 
wealthy  of  this  world  shall  consume  away  like 
smoke  :l  and  there  shall  be  no  memory  of  their 
past  joys.  Yea  while  yet  they  are  alive  :  they 
do  not  rest  in  them  without  bitterness  and 
weariness  and  fear.  For  from  the  self-same 
thing  from  which  they  drink  delight :  oftentimes 
they  receive  the  penalty  of  sorrow.  Just  it  is, 
that  having  greedily  sought  and  followed  after 
pleasures  :  they  should  enjoy  them  not  without 
shame  and  bitterness. 

O  how  brief,  how  false  :  how  intemperate  and 
base  are  they  all.  Yet  so  drunken  and  blind 
are  men  that  they  understand  it  not :  but  like 
dumb  beasts  for  the  poor  enjoyment  of  this 
transitory  life  they  run  upon  the  death  of  the  soul. 

Thou   therefore   son   go   not   after    thy  lusts : 
1  Psal.  lxxii.  12:   xxxvi.  20  (Vulgate). 


ch.  xii.  THE  ECCLESIASTICAL  MUSIC  221 

but  refrain  thyself  from  thy  will.1  Delight 
thyself  in  the  Lord  :  and  He  shall  grant  thee 
the  petitions  of  thine  heart.2  For  if  thou  desire 
true  delight  and  to  be  more  plentifully  comforted 
by  Me  ;  behold  in  the  contempt  of  all  worldly 
things  and  in  the  cutting  off  all  base  delights 
shall  be  thy  blessing  ;  and  abundant  consolation 
shall  be  rendered  to  thee.  And  the  more  thou 
withdrawest  thyself  from  all  solace  of  creatures : 
the  sweeter  and  more  powerful  consolations  shalt 
thou  find  in  Me. 

But  at  first  thou  shah  not  without  some  sad- 
ness nor  without  toil  of  conflict  attain  unto  them. 
Old  inbred  habit  will  rebel :  but  by  a  better 
habit  shall  it  be  entirely  overcome.  The  flesh 
will  murmur  :  but  with  fervency  of  spirit  thou 
shalt  bridle  it.  The  Old  Serpent  will  goad  and 
embitter  thee  ;  but  by  prayer  he  shall  be  put  to 
flight :  moreover  by  useful  employment  thou 
shalt  bar  his  main  approach. 

OF  THE  OBEDIENCE  OF  ONE  IN 
HUMBLE  SUBJECTION  AFTER  THE 
EXAMPLE    OF    JESUS    CHRIST 

CHAPTER     XIII 

CON.  He  that  endeavours  to  withdraw  him- 
^  self  from  obedience :  withdraws*  himself 
from  grace.  And  he  who  seeks  his  own : 
loses  what  all  the  brethren  have.  He  that  doth 
not  cheerfully  and  freely  submit  himself  to  his 

1  Ecclcsiasticus  xviii.  30.      '2  Psal.  xxxviii.  (xxxvi.)4 


222  THE  IMITATION  OF  CHRIST  bk.  it. 

superior  ;  it  is  a  sign  that  his  flesh  is  not  yet 
perfectly  obedient  unto  him :  but  oftentimes 
kicks  and  murmurs.  Learn  therefore  quickly 
to  submit  to  thy  superior  :  if  thou  desire  to  keep 
thine  own  flesh  under  the  yoke.  For  the  out- 
ward enemy  is  sooner  overcome  :  if  the  inward 
man  be  not  laid  waste.  There  is  no  more 
troublesome  or  deadly  enemy  to  the  soul :  than 
thou  art  unto  thyself,  if  thou  be  not  in  harmony 
with  the  Spirit.  It  is  indispensable  that  thou 
take  up  a  true  contempt  for  thyself:  if  thou 
desire  to  prevail  against  flesh  and  blood.1 

Because  as  yet  thou  lovest  thyself  inordin- 
ately :  therefore  thou  art  afraid  to  resign  thy- 
self wholly  to  the  will  of  others.  And  yet 
what  great  matter  is  it,  if  thou  who  art  dust  and 
nothing,  subject  thyself  to  a  man  for  God's 
sake ;  when  I  the  Almighty  and  the  Most 
High  who  created  all  things  of  nothing  humbly 
subjected  Myself  to  man  for  thy  sake  ?  I 
became  of  all  men  the  humblest  and  lowest : 
that  thou  mightest  beat  down  thy  pride  with 
My  humility. 

O  dust  learn  to  obey ;  learn  to  humble  thyself 
thou  earth  and  clay  :  and  to  bow  thyself  down 
under  the  feet  of  all  men.  Learn  to  break 
thine  own  will :  and  to  yield  thyself  to  all  sub- 
jection. Be  fiercely  hot  against  thyself,  and 
suffer  no  pride  to  live  in  thee  ;  but  shew  thy- 
self so  humble  and  so  very  small  :   that  all  may 

1  Eph.  vi.  12. 


PH.  xiii.  THE  ECCLESIASTICAL  MUSIC  223 

be  able  to  walk  over  thee  and  tread  thee  down 
as  the  mire  of  the  streets. 

Vain  man  what  hast  thou  to  complain  of: 
what  canst  thou  answer  foul  sinner  to  them  that 
upbraid  thee  ;  thou  who  hast  so  often  offended 
God,  and  so  many  times  deserved  hell  ?  But 
Mine  eye  spared  thee ;  because  thy  soul  was 
precious  in  My  sight :  that  Thou  mightest  know 
My  love  and  ever  be  thankful  for  My  benefits  ; 
and  that  thou  mightest  continually  give  thyself 
to  true  subjection  and  humility :  and  endure 
patiently  the  contempt  which  is  thy  due. 


OF  CONSIDERING  THE  SECRET  JUDG- 
MENTS OF  GOD  THAT  WE  BE  NOT 
LIFTED    UP   FOR    ANY    GOOD 

CHAPTER    XIV 

ORD  Thou  thunderest  forth  Thy  judgments 
■*— '  over  me ;  Thou  shakest  all  my  bones 
with  fear  and  trembling :  and  my  soul  is  sore 
afraid.  I  stand  astonished  and  I  consider : 
that  the  Heavens  are  not  pure  in  Thy  sight.1 
If  in  Angels  Thou  didst  find  wickedness2  and 
didst  not  spare  them ;  what  shall  become  of 
me  ?  Stars  fell  from  Heaven  ;3  how  then  can 
I  presume  who  am  but  dust  ?  They  whose 
works  seemed  laudable  have  fallen  into  the 
depths ;   and   those  who    did   eat   the   bread   of 

1  Job  xv,  15.       2  Job  iv.  18.       3  Ruv.   vi.  13  ■   viii.   10. 


224  THE  IMITATION  OF  CHRIST  bk.  rv 

Angels  :   I   have  seen  delighting  themselves  with 
the  husks  of  swine.1 

There  is  therefore  no  sanctity  if  Thou  O 
Lord  withdraw  Thine  hand  :  no  wisdom  avails, 
if  Thou  cease  to  steer  ;  no  courage  helps,  if 
Thou  cease  to  defend :  no  chastity  is  secure, 
if  Thou  do  not  protect  it ;  no  custody  of  our 
own  avails  •  if  Thy  holy  watchfulness  be  not 
over  uSv  For  left  to  ourselves  we  sink  and 
perish  :  but  if  Thou  visit  us  we  are  raised  up 
and  live.  Truly  we  are  unstable  but  through 
Thee  we  are  strengthened  :  we  grow  cold,  but 
by  Thee  we  are  enkindled. 

O  how  humbly  and  meanly  should  I  think  of 
myself:  how  should  I  despise  whatever  good 
I  seem  to  have.  O  how  deeply  should  I  abase 
myself  beneath  Thy  unfathomable  judgments 
Lord  :2  where  I  find  myself  to  be  nothing  else, 
than  Nothing  and  Nothing. 

O  unmeasurable  weight ;  O  shoreless  sea : 
where  I  discover  nothing  of  myself  save  only 
Nothing. 

Where  then  is  the  hiding-place  of  glory ; 
where  the  presumption  of  virtue  ?  All  vain- 
glory is  swallowed  up,  in  the  deep  of  Thy 
judgments  over  me.  What  is  all  flesh  in  Thy 
sight  ?  Shall  the  clay  boast  against  Him  that 
formeth   it?3      How  can   he   be  lifted   up  with 

1  Psal.  lxxviii,  (lxxvii.)  25  :  Luke  xv,   16. 

2  Psal.  xxxvi.  6  (xxxv.  7). 

3  Is.  xlv.  9:  Jer.  xviii.  6:  Rom.  ix.  20. 


ch.  xiv.  THE  ECCLESIASTICAL  MUSIC  225 

vain    words ;    whose   heart   is    truly    subject    to 
God? 

Not  all  the  world  can  uplift  him  :  whom  the 
Truth  hath  subjected  unto  itself;  neither  shall 
he  be  moved  though  all  tongues  praise  him :  who 
hath  settled  his  whole  hope  in  God.  For  even 
they  who  speak,  behold  they  all  are  nothing  ; 
for  they  will  pass  away  with  the  sound  of  their 
words  :  but  the  Truth  of  the  Lord  remaineth 
for  ever.1 


IN  EVERY  THING  WHICH  WE  DESIRE 
HOW  WE  OUGHT  TO  STAND  AND 
WHAT   WE    OUGHT   TO   SAY 

CHAPTER    XV 

CON.  Say  thou  thus  in  every  thing.  Lord 
^  if  this  be  pleasing  unto  Thee  :  so  let  it  be. 
Lord  if  it  be  to  Thy  honour  :  in  Thy  Name 
let  it  be.  Lord  if  Thou  seest  it  expedient  and 
approvest  it  to  be  good  for  me :  then  grant  unto 
me  that  I  may  use  it  to  Thine  honour.  But  if 
Thou  knowest  it  will  hurt  me  and  not  tend  to 
the  health  of  my  soul :  take  away  from  me  any 
such  desire. 

For  not  every  desire  comes  from  the  Holy 
Spirit :  even  though  it  seem  unto  a  man  right 
and  good.  It  is  difficult  to  judge  truly,  whether 
a  good,  or  an  evil  spirit  drive  thee  to  desire  this 
or  that :   or  whether  thou  be  moved  by  thine  own 

1  Psal.  cxvih  (cxvi.)  z. 


226  THE  IMITATION  OF  CHRIST  bk.  iv. 

spirit.  Many  have  been  deceived  in  the  end : 
who  at  first  seemed  to  be  led  by  a  good  spirit. 

Therefore  whatever  occurs  to  the  mind  as 
desirable,  must  always  be  desired  and  prayed  for 
in  the  fear  of  God  and  with  humility  of  heart : 
and  chiefly  thou  must  commit  the  whole  matter 
to  Me  with  resignation,  and  thou  must  say. 
Lord  Thou  k  no  west,  what  is  best :  let  this  or 
that  be  done  and  as  Thou  shalt  please.  Give 
what  Thou  wilt  and  how  much  Thou  wilt :  and 
when  Thou  wilt.  Deal  with  me  as  Thou 
knowest  and  as  best  pleases  Thee  :  and  is  most 
for  Thy  honour.  Set  me  where  Thou  wilt :  and 
deal  with  me  freely  in  all  things  as  Thou  wilt.  I 
am  in  Thy  hand  :  spin  me  forward  or  spin  me 
back.1  Behold  I  am  Thy  servant,  ready  for  all ; 
for  I  desire  not  to  live  unto  myself  but  unto  Thee : 
and  O  that  I  could  do  it  worthily  and  perfectly. 

A  Prayer  that  the  Will  of  God 

MAY    BE    FULFILLED 

O  kind  Jesus  grant  me  Thy  grace ;  that  it 
may  be  with  me  and  labour  with  me  :2  and 
persevere  with  me  even  to  the  end.      Grant  that 

1  There  is  possibly  a  reference  here  to  Ecclesiastes 
i.  6,  which  in  the  Vulgate  runs    Gyrat  per  meridiem,  et 

jlectitur  ad  aquilonem :  lustrans  uniuersa  in  circuitu  pergit 
spiriti/s,  et  in  circulos  suos  reuertitur.  Scotus  Erigena 
(de  diu.  Naturae  iii.  1 8),  quoting  the  same  passage 
from  a  ninth-century  text,  has  Gyrans  gyrando  uadit 
spiritus  et  in  locum  sttum  reuertitur.  I  do  not  know,  but 
it  would  be  interesting  to  know,  what  text  a  Kempis 
read  in  this  passage. 

2  Wisdom  ix.  io. 


ch.  xv.  THE  ECCLESIASTICAL  MUSIC  227 

I  may  always  desire  and  will :  that  which  is  to 
Thee  more  acceptable  and  more  dear.  Let  Thy 
will  be  mine  :  and  let  my  will  ever  follow  Thine 
and  perfectly  agree  with  it.  Let  my  yea  and 
nay  be  one  with  Thine  ;  and  let  me  not  be  able 
to  will  or  will  not  any  thing  :  but  what  Thou 
wiliest  or  wiliest  not. 

Grant  that  I  may  die  to  all  things  that  are  in 
the  world  :  and  for  Thy  sake  love  to  be  con- 
temned and  unknown  in  this  generation.  Grant 
to  me  above  all  things  that  can  be  desired  to 
rest  in  Thee :  and  in  Thee  to  set  my  heart 
at  peace.  Thou  art  true  peace  of  heart  Thou 
alone  art  rest :  out  of  Thee  all  things  are  hard 
and  restless.  In  this  peace,  towards  the  Same  i1 
that  is  in  Thee  the  one  and  Chief  and  Eternal 
Good  I  will  sleep  and  rest.      Amen. 

THAT   TRUE    COMFORT   IS   TO   BE 
SOUGHT   IN    GOD    ALONE 

CHAPTER    XVI 

TT7HATSOEVER  I  can  desire  or  imagine 
*  *  for  my  comfort :  I  look  for  it  not  here, 
but  hereafter.  For  if  I  might  alone  have  all  the 
comforts  of  the  world  and  enjoy  all  its  delights  : 
it  is  certain  that  they  could  not  long  endure. 

Wherefore  O  my  soul  thou  canst  not  be  fully 
comforted  nor  perfectly  refreshed :  except  in 
God  the  Comforter  of  the  poor  and  Sponsor  of 

1  See  note  on  the  Same,  Book  ii.  chap.  10  above. 


228  THE  IMITATION  OF  CHRIST  bk.iv 

the  humble.  Wait  a  little  while  O  my  soul ; 
wait  for  the  divine  promise  :  and  thou  shalt  have 
abundance  of  all  good  things  in  heaven.  If 
thou  desire  inordinately  the  things  that  are 
present :  thou  shalt  lose  those  which  are  eternal 
and  heavenly  Use  temporal  things :  desire 
eternal.  Thou  canst  not  be  satisfied  with  any 
temporal  good  :  because  thou  art  not  created  to 
enjoy  them.  Although  thou  shouldest  possess 
all  created  goods,  yet  couldest  thou  not  be  happy 
nor  blessed ;  but  in  God  who  created  all  things, 
stands  thy  whole  blessedness  and  felicity :  not 
such  as  is  seen  and  praised  by  the  foolish  lovers 
of  the  world ;  but  such  as  good  and  faithful 
servants  of  Christ  wait  for,  and  of  which  the 
spiritual  and  pure  in  heart :  whose  conversation 
is  in  heaven1  sometimes  have  a  foretaste. 

Vain  and  brief  is  all  human  solace.  Blessed 
and  true  is  the  solace :  which  is  received  in- 
wardly from  the  Truth.  A  devout  man  bears 
every  where  about  with  him  his  own  Comforter 
Jesus :  and  saith  unto  Him.  Be  Thou  with 
me  Lord  Jesu  in  every  place  and  time.  Let 
this  be  my  consolation :  gladly  to  forego  all 
human  comfort.  And  if  Thy  consolation  be 
wanting :  let  Thy  will  and  just  trial  of  me  be 
unto  me  the  greatest  comfort.  For  Thou  wilt 
not  always  be  angry  :  neither  wilt  Thou  threaten 
for  ever.2 

1  Phil.  iii.  20.  2  Psal.  ciii.  (cii.)  9. 


:h.  xvii.  THE  ECCLESIASTICAL  MUSIC  229 

THAT    ALL    OUR    ANXIETIES    ARE 
TO   BE   PLACED    ON   GOD 

CHAPTER    XVII 

CON.  Suffer  me  to  do  with  thee  what  I 
^  please :  I  know  what  is  good  for  thee. 
Thou  thinkest  as  man  :  thou  judgest  in  many 
things  as  human  inclination  persuades  thee. 

Lord  what  Thou  sayest  is  true.  Greater  is 
Thy  anxiety  for  me :  than  all  the  care  that  I 
can  take  for  myself.  For  he  stands  precariously  : 
who  casts  not  all  his  anxiety  upon  Thee.  Lord 
if  only  my  will  may  remain  right  and  firm 
towards  Thee :  do  with  me  whatsoever  it  shall 
please  Thee.  For  it  must  needs  be  good : 
whatsoever  Thou  wilt  do  with  me.  If  it  be 
Thy  will  I  should  be  in  darkness  blessed  be 
Thou ;  and  if  it  be  Thy  will  I  should  be  in 
light :  be  Thou  again  blessed.  If  Thou 
vouchsafe  to  comfort  me  be  Thou  blessed ; 
and  if  Thou  wilt  have  me  afflicted  :  be  Thou 
ever  equally  blessed. 

Son,  thus  shouldest  thou  stand  :  if  thou  desire 
to  walk  with  Me.  Thou  shouldest  be  as  ready 
to  suffer :  as  to  rejoice.  Thou  shouldest  as 
cheerfully  be  destitute  and  poor :  as  full  and 
rich. 

Lord,  for  Thy  sake  I  will  cheerfully  suffer  : 
whatever  shall  come  on  me  with  Thy  permission. 
From  Thy  hand  I  will  receive  indifferently  good 
and  evil  sweet  and  bitter  joy  and  sorrow  :  and 
for  all  that  befalls  me  I  will  be  thankful.      Keep 


230  THE  IMITATION  OF  CHRIST  bk.  iv. 

me  safe  from  all  sin  :  and  I  shall  fear  neither 
death  nor  hell.  So  as  Thou  dost  not  for  ever 
cast  me  from  Thee,1  nor  blot  me  out  of  the  book 
of  life  :2  whatever  tribulation  may  come  upon 
me  shall  not  hurt  me. 

THAT  TEMPORAL  MISERIES  MUST  BE 
BORNE  CALMLY  AFTER  THE  EX- 
AMPLE OF  CHRIST 

CHAPTER    XVIII 

CON.  I  came  down  from  Heaven  for  thy 
^  salvation ;  I  took  upon  Me  thy  miseries 
not  necessity  but  charity  drawing  me  thereto : 
that  thou  mightest  learn  patience,  and  bear 
temporal  miseries  without  complaint.  For  from 
the  hour  of  My  birth,  to  My  death  on  the  cross : 
I  was  not  without  suffering  of  grief.  I  suffered 
great  want  of  things  temporal ;  I  often  heard 
many  complaints  against  Me  :  I  endured  with 
calmness  shame  and  revilings ;  for  benefits  I  re- 
ceived ingratitude  :  for  miracles  blasphemies,  for 
doctrine  reproofs. 

Lord,  for  that  Thou  wert  patient  in  Thy 
lifetime,  herein  especially  fulfilling  the  com- 
mandment of  Thy  Father ;  it  is  reason  that  I 
a  miserable  sinner  should  bear  myself  patiently 
according  to  Thy  will :  and  for  my  soul's  wel- 
fare carry  the  burden  of  this  mortal  life  as 
long  as  Thou  shalt  choose.  For  although  this 
present  life  is  felt  to  be  a  burden  :  yet  is  it  now  by 

1  Psal.  lxxvii.  7  (Ixxvi.  8).  2  Rev.  iii.  5. 


ch.  xviii.  THE  ECCLESIASTICAL  MUSIC  231 

Thy  grace  made  very  meritorious,  and  by  Thy 
example  and  the  footsteps  of  Thy  Saints  more 
endurable  and  clearer  to  the  weak  ;  it  is  also 
much  fuller  of  consolation  than  it  was  formerly 
under  the  old  Law  :  when  the  gate  of  heaven 
remained  shut,  and  even  the  way  to  heaven 
seemed  darker  ;  when  so  few  cared  to  seek  after 
the  kingdom  of  heaven  :  moreover  they  who 
then  were  just  and  heirs  of  salvation  could  not 
enter  into  the  heavenly  kingdom  before  Thy 
Passion  and  the  due  atonement  of  Thy  holy  death. 

O  what  thanks  am  I  bound  to  render  unto 
Thee  :  that  Thou  hast  deigned  to  shew  unto 
me  and  to  all  faithful  people  the  right  and 
the  good  way  to  Thine  eternal  kingdom.  For 
Thy  life  is  our  way  :  and  by  holy  patience  we 
walk  toward  Thee  who  art  our  Crown.  If 
Thou  hadst  not  gone  before  us  and  taught  us ; 
who  would  care  to  follow  ?  Alas  how  many 
would  remain  afar  off  and  behind :  if  they  saw 
not  Thy  noble  example.  Behold  we  are  still 
cold  though  we  have  heard  of  Thy  many 
miracles  and  doctrines  ;  what  would  become  of 
us  if  we  had  not  so  great  Light  whereby  to 
follow  Thee. 

OF  THE  ENDURANCE  OF  INJURIES  AND 
OF  THE  PROOF  OF  TRUE   PATIENCE 

CHAPTER    XIX 

TT7"HAT  sayest  thou  Son  ?     Cease   to  com- 

*  *        plain :      when     thou      considerest     My 

Passion  and  that  of   other  saints        Thou  hast 


232  THE  IMITATION  OF  CHRIST  bk.  iv. 

not  yet  resisted  unto  blood.1  It  is  but  little 
which  thou  sufferest  in  comparison  of  those  who 
suffered  so  much,  who  were  so  strongly  tempted, 
so  grievously  afflicted :  so  many  ways  tried  and 
harassed.  Thou  oughtest  therefore  to  call  to 
mind  the  heavier  woes  of  others :  that  thou 
mayest  the  easier  bear  thy  own  small  troubles. 
And  if  they  seem  unto  thee  not  very  small : 
then  beware  lest  thy  impatience  be  the  cause  of 
this  also.  However  be  they  small  or  great : 
endeavour  patiently  to  undergo  them  all. 

The  better  thou  disposest  thyself  to  suffering  : 
the  more  wisely  thou  doest  and  the  ampler  re- 
ward shalt  thou  receive ;  thou  shalt  also  more 
easily  endure :  if  both  in  mind  and  by  habit 
thou  art  diligently  prepared  thereunto. 

Do  not  say,  I  cannot  bear  these  things  at  the 
hands  of  such  an  one ;  nor  ought  I  to  endure 
things  of  this  sort,  for  he  has  done  me  great 
wrong,  and  charges  me  with  things  I  never  thought 
of:  but  of  another  I  will  cheerfully  suffer,  and 
as  I  shall  see  I  ought  to  suffer.  Such  a  thought 
is  foolish,  it  takes  not  into  account  the  virtue  of 
patience,  nor  by  whom  it  will  be  crowned  :  but 
weighs  the  persons  and  the  injuries  offered  to 
itself. 

He  is  not  truly  patient  who  will  not  suffer 
except  so  far  as  he  thinks  right :  and  from  whom 
he  pleases.  But  the  truly  patient  man  minds 
not  by  whom  he  is  vexed  whether  by  his  pre- 

1  Heb.  xii.  4. 


ch.  xix.  THE  ECCLESIASTICAL  MUSIC  233 

late,  or  by  an  equal  or  by  an  inferior  :  by  a 
good  and  holy  man  or  by  one  that  is  perverse 
and  unworthy.  But  from  every  creature  with- 
out distinction  whatever  and  whenever  annoy- 
ance befals  him,  he  takes  it  all  thankfully  from 
the  hand  of  God  and  counts  it  great  gain  :  for 
with  God  nothing  however  small  if  only  it  be 
suffered  for  God's  sake  can  pass  without  reward. 

Be  thou  therefore  girded  for  the  fight :  if 
thou  wilt  have  the  victory.  Without  a  conflict, 
thou  canst  not  reach  the  crown  of  patience.1  If 
thou  wilt  not  suffer  :  thou  art  refusing  to  be 
crowned.  But  if  thou  desire  to  be  crowned : 
fight  manfully,  endure  patiently.  Without  toil 
there  is  no  road  to  rest :  nor  without  fighting 
can  the  victory  be  gained. 

Lord  make  that  possible  to  me  by  Thy 
grace :  which  by  nature  seems  impossible. 
Thou  knowest,  that  I  can  suffer  but  little :  and 
that  I  am  quickly  cast  down  when  a  light  op- 
position encounters  me.  For  Thy  Name's  sake 
let  every  harassment  of  tribulation  be  made 
lovely  and  desirable  to  me  :  for  to  suffer  and  be 
disquieted  for  Thy  sake,  is  very  wholesome  for 
my  soul. 

1  2  Tim.  ii.  5. 


234  THE  IMITATION  OF  CHRIST  bk.  iv 

OF  THE  ACKNOWLEDGING  OF  OUR  OWN 
INFIRMITY  AND  OF  THE  MISERIES 
OF  THIS  LIFE 

CHAPTER    XX 

'  WILL  confess  against  myself  mine  own 
■*•  unrighteousness  :  I  will  confess  my  infirmity 
unto  Thee  O  Lord.1 

Oftentimes  a  small  matter  it  is  :  that  makes 
me  sad  and  despondent.  I  resolve  that  I  will 
act  with  courage ;  but  when  even  a  small  temp- 
tation comes  :  I  am  in  a  great  strait.  Sometimes 
a  very  trifle  it  is  :  whence  a  great  temptation 
arises.  And  while  I  think  myself  fairly  safe 
when  I  least  expect  it :  I  sometimes  find  myself 
almost  vanquished  by  a  pufF  of  wind. 

Behold  therefore  Lord  my  lowness  and  my 
frailty  which  Thou  knowest  on  every  side  ;  have 
mercy  on  me  and  draw  me  out  of  the  mire  lest  I 
stick  fast  therein :  2  lest  I  remain  utterly  cast 
down.  This  it  is  that  often  strikes  me  back- 
wards and  confounds  me  in  Thy  sight :  that  I 
am  so  tottering  and  weak  in  resisting  my  passions. 
Although  I  do  not  altogether  consent ;  yet  their 
assaults  are  troublesome  and  grievous  unto  me  : 
and  it  is  very  weary  to  live  thus  daily  in  strife. 
From  hence  my  weakness  becomes  known  unto 
me :  that  hateful  fancies  do  always  much  more 
easily  rush  in  than  go  away. 

Most    mighty  God   of   Israel  Thou    zealous 

1  Psal.  xxxii.  (xxxi.)  5. 

2  Psal.  lxix.  14  (lxviii.  15). 


ch.  xx.  THE  ECCLESIASTICAL  MUSIC  235 

Lover  of  faithful  souls  O  have  respect  unto  the 
labour  and  sorrow  of  Thy  servant :  and  stand 
by  him  in  all  that  he  undertakes.1  Strengthen 
me  with  heavenly  courage  ;  lest  the  old  man  the 
wretched  flesh  not  yet  fully  subdued  to  the 
Spirit  get  the  dominion  over  me  :  against  which 
it  will  be  needful  for  me  to  fight,  as  long  as 
breath  remains  in  this  miserable  life. 

Alas  what  kind  of  life  is  this  :  where 
tribulations  and  miseries  are  never  wanting, 
where  all  is  full  of  snares  and  enemies  ?  For 
when  one  tribulation  or  temptation  retreats 
another  comes  on  ;  yea  while  the  first  conflict 
is  yet  enduring  :  many  others  come  unexpected 
one  after  another.  And  how  can  a  life  be 
loved  that  hath  so  many  embitterments ;  and  is 
subject  to  so  many  calamities  and  miseries  ? 
How  can  it  even  be  called  a  life  ;  that  begets 
so  many  deaths  and  plagues  ? 

And  yet  it  is  loved :  and  many  seek  to  delight 
themselves  therein.  Oftentimes  the  world  is 
blamed  for  being  deceitful  and  vain ;  and  yet 
is  it  not  easily  renounced :  because  the  desires 
of  the  flesh  bear  so  great  a  sway.  But  some 
things  draw  us  to  love :  others  to  despise.  The 
lust  of  the  flesh,  the  lust  of  the  eyes  and  the 
pride  of  life,2  draw  us  to  the  love  of  the  world  : 
but  the  pains  and  miseries  that  justly  follow 
them,  cause  hatred  and  weariness  of  the  world. 

But    alas  evil    pleasure   overcomes   the   mind 
1  Josh.  i.  9.  *  1  John  ii.  16. 


236  THE  IMITATION  OF  CHRIST  bk.  iv 

that  is  given  up  to  the  world ;  and  he  counts 
it  a  delight  to  be  under  thorns  :l  because  he 
has  neither  seen  nor  tasted  the  sweetness  of  God 
and  the  inward  loveliness  of  virtue.  But  they 
who  perfectly  despise  the  world,  and  study  to 
live  to  God  under  holy  discipline ;  these  know 
well  the  divine  sweetness  promised  to  those  who 
truly  renounce  :  they  also  see  more  clearly,  how 
grievously  the  world  mistakes  and  is  in  many 
ways  deceived. 

THAT  WE  ARE  TO  REST  IN  GOD  ABOVE 
ALL  GOODS  AND  GIFTS 

CHAPTER    XXI 


A  BOVE  all  and  in  all  O  my  soul  thou  shalt 
-L  •*-  rest  in  the  Lord  alway :  for  He  is  the 
eternal  Rest  of  the  Saints. 

Grant  me  O  most  sweet  and  loving  Jesus  to 
rest  in  Thee  above  all  creatures  ;  above  all 
health  and  beauty,  above  all  glory  and  honour : 
above  all  power  and  dignity,  above  all  knowledge 
and  subtilty;  above  all  riches  and  arts,  above  all 
joy  and  gladness :  above  all  fame  and  praise, 
above  all  sweetness  and  comfort ;  above  all 
hope  and  promise,  above  all  merit  and  desire  : 
above  all  gifts  and  favours  that  Thou  canst 
give  and  impart  unto  us;  above  all  mirth  and 
jubilation,  that  the  mind  can  receive  and  feel  : 
finally  above  Angels  and  Archangels  and  above 

1  Job  xxx.  7. 


ch.  xxi.  THE  ECCLESIASTICAL  MUSIC  237 

all  the  heavenly  host ;  above  all  things  visible 
and  invisible  :  and  above  all  that  Thou  my  God 
art  not. 

Because  Thou  O  Lord  my  God  art  supremely 
good  above  all  :  Thou  alone  art  most  high  Thou 
alone  most  powerful ;  Thou  alone  most  sufficient, 
and  most  full :  Thou  alone  most  sweet  and 
solacing,  Thou  alone  most  lovely  and  loving ; 
Thou  alone  most  noble  and  glorious  above  all 
things  :  in  whom  the  sum  of  all  good  is  united 
and  perfect  and  ever  has  been  and  shall  be  ;  and 
therefore  all  beside  Thyself  is  small  and  unsatis- 
fying whatsoever  Thou  bestowest  on  me  :  or 
revealest  of  Thyself  or  promisest  if  Thou  art 
not  seen  nor  fully  obtained.  For  my  heart 
cannot  truly  rest  nor  be  entirely  contented,  unless 
it  rest  in  Thee  i1  and  pass  above  all  gifts,  and  all 
creatures. 

II 

O  my  beloved  Bridegroom  Jesu  Christ  Thou 
purest  Lover  Thou  Lord  of  all  creation ;  O 
that  I  had  the  wings  of  true  freedom  that  I 
might  flee  away  and  rest  in  Thee.2 

0  when  shall  it  be  fully  granted  me  to  be  at 
ease  and  see  how  sweet  Thou  art  O   Lord  my 

1  Aug.  Co/if.  i.  I  :  inquietum  est  cor  nostrum  donee 
requieseat  in  te.  The  preceding  words  may  be  sug- 
gested by  another  passage  in  the  Confessions,  xiii.  8  : 
satis  ostendis,  quam  magnam  creaturam  rationalem  feceris,  cui 
nullo  modo  sujjicit  ad  beatam  requiem  quidquid  te  minus  est.     H. 

2  Psal.  lv.  6  (liv.  7). 


238  THE  IMITATION  OF  CHRIST  bk.  iv. 

God  ?J  When  shall  I  fully  gather  myself  up 
into  Thee  :  that  for  love  of  Thee  I  may  not 
feel  myself,  but  Thee  alone  above  all  sense  and 
measure  :   in  a  manner  not  known  to  all. 

But  now  I  often  sigh  :  and  bear  my  infelicity 
with  grief.  Because  many  evils  meet  me  in 
this  vale  of  miseries  which  often  trouble  sadden 
and  overcloud  me ;  often  hinder  and  distract, 
allure  and  entangle  me  :  so  that  I  can  have  no 
free  access  unto  Thee,  nor  enjoy  the  sweet 
embraces  which  are  ever  ready  for  the  blessed 
spirits. 

Let  my  sighs  move  Thee  and  my  mani- 
fold desolation  here  on  earth :  O  Jesu  Thou 
brightness  of  eternal  glory,2  Thou  comfort 
of  the  pilgrim  soul.  Heard  of  Thee  is  my 
voiceless  tongue :  and  my  silence  speaketh  unto 
Thee. 

How  long  doth  my  Lord  delay  His  coming  ? 
Let  Him  come  unto  me  His  poor  one :  and 
make  me  glad.  Let  Him  put  forth  His  hand  : 
and  save  a  poor  wretch  from  every  difficulty. 
Come  come  :  for  without  Thee  no  day  nor  hour 
is  joyfu! :  for  Thou  art  my  joy  and  without 
Thee  my  table  is  empty. 

A  wretched  creature  am  I  and  in  a  manner 
imprisoned  and  loaded  with  fetters ;  until  Thou 
refresh  me  with  the  light  of  Thy  presence  and 


1  Psal.    xxxiv.    8   (xxxiii.    9):    xlvi.    10  (xlv.  11), 
combined  as  in  a  previous  passage,  ii.  8. 

2  Heb.  i.  3. 


rH.  xxi.  THE  ECCLESIASTICAL  MUSIC  239 

grant  me  freedom  :   and   shew  a  friendly  coun- 
tenance toward  me. 

Let  others  seek  what  they  will  instead  of 
Thee  ;  but  for  me  nothing  doth  nor  shall  delight 
me :  but  Thou  only  my  God  my  hope,  my 
eternal  salvation.  I  will  not  hold  my  peace  nor 
cease  to  pray ;  until  Thy  grace  return  again  : 
and  Thou  speak  unto  me  within. 

Behold  here  I  am ;  behold  I  come  unto 
thee  :  for  thou  hast  called  Me.  Thy  tears  and 
the  desire  of  thy  soul :  thy  humiliation  and  thy 
contrition  of  heart  have  inclined  and  brought 
Me  unto  Thee. 

And  I  said.  Lord  I  have  called  Thee,  and 
desired  to  enjoy  Thee  :  being  ready  to  refuse  all 
things  for  Thy  sake.  For  Thou  first  hast 
roused  me  : 1  that  I  might  seek  Thee.  Blessed 
be  Thou  therefore  Lord :  that  hast  shewed  this 
goodness  to  Thy  servant  according  to  the  multi- 
tude of  Thy  mercies. 

What  more  hath  Thy  servant  to  say  before 
Thee  ?  he  can  but  humble  himself  to  the  dust 
in  Thy  sight,  ever  mindful  of  his  iniquity  and 
vileness.  For  there  is  none  like  unto  Thee  :  in 
all  the  wonders  of  heaven  and  earth.  Thy 
works  are  very  good  ;  Thy  judgments  true  :  and 
by  Thy  providence  the  universe  is  governed. 
Praise   therefore   and    glory   be   unto    Thee    O 

1  Prior  excitasti.  Here  again  compare  Aug.  Con- 
fessions, i.  I  :  Da  mi/ii,  Domine,  scire  et  intelligere  utrum 
sit  prius  inuocare  te}  an  laudare  te. 


24o  THE  IMITATION  OF  CHRIST  bk.  it. 

Wisdom  of  the  Father ;  and  let  my  mouth 
praise  and  bless  Thee  :  my  soul  and  all  creation 
together. 

OF  THE  REMEMBRANCE   OF  GOD'S 
MANIFOLD   BENEFITS 

CHAPTER     XXII 

/^\PEN  Lord  my  heart  in  Thy  law  :  and 
^-^  teach  me  to  walk  in  Thy  commandments. 
Grant  me  to  understand  Thy  will  ;  and  with 
great  reverence  and  diligent  consideration  to 
remember  Thy  benefits  as  well  in  general  as  in 
particular  :  that  henceforward  I  may  be  able 
to  give  Thee  thanks  worthily. 

But  I  know  and  confess  :  that  I  am  not  able 
even  in  the  least  point  to  give  Thee  due  thanks 
and  praise.  I  am  less  than  the  least  of  all  Thy 
benefits ;  and  when  I  consider  Thine  excellency : 
the  greatness  thereof  makes  my  spirit  faint. 

All  that  we  have  in  soul  and  in  body,  and 
whatsoever  we  possess  without  or  within  naturally 
or  supernaturally  are  Thy  benefits  ;  and  proclaim 
Thee  bountiful  merciful  and  good  :  from  whom 
we  have  received  all  good  things. 

Although  one  have  received  more  another 
less  ;  yet  all  are  Thine  :  and  without  Thee 
even  the  least  blessing  cannot  be  had. 

He  that  has  received  the  greater  cannot  boast 
of  his  own  desert  :  nor  uplift  himself  above 
others,  nor  triumph  over  the  lesser  ;  for  he  is 
the  greatest  and  the  best  who  ascribes  least  unto 


ch.  xxii.  THE  ECCLESIASTICAL  MUSIC  241 

himself:  and  in  rendering  thanks  is  the  most 
humble  and  devout.  And  he  that  thinks  himself 
meanest  of  all  and  judges  himself  most  unworthy  : 
is  fittest  to  receive  the  greater  blessings. 

But  he  that  has  received  fewer  :  ought  not  to 
be  out  of  heart  nor  complain,  nor  envy  the  richer  ; 
but  rather  he  should  fix  his  mind  on  Thee  and 
exceedingly  praise  Thy  goodness  :  for  that 
Thou  bestowest  Thy  gifts  so  bountifully,  so 
freely  and  willingly  without  respect  of  persons. 

All  things  come  from  Thee  :  and  therefore 
in  all  Thou  art  to  be  praised.  Thou  knowest 
what  should  be  given  to  each  ;  and  why  this 
man  should  have  less  and  that  more,  it  is  not 
for  us  to  judge  but  for  Thee  :  who  dost  exactly 
mark  each  one's  deserts. 

Wherefore  Lord  God  I  count  it  even  a  great 
mercy  not  to  have  much  of  that  which  outwardly 
and  in  the  opinion  of  men  seems  worthy  of  praise 
and  glory  :  so  that  he  who  considers  the  poverty 
and  meanness  of  his  own  person  should  be  so 
far  from  feeling  grief  or  sadness  or  despondency 
thereat ;  that  he  should  rather  take  great  comfort 
and  be  glad :  because  Thou  O  God  hast  chosen  the 
poor  and  humble  and  the  despised  of  this  world, 
for  Thy  own  familiar  attendants. 

Witnesses  are  Thy  Apostles  themselves  : 
whom  Thou  hast  made  princes  over  all  the 
earth.1  And  yet  they  lived  in  the  world  without 
complaint :   so  humble  and  simple  so  free  from 

1  Psal;  xlv.  16  (xliv    17) 


242  THE  IMITATION  OF  CHRIST  bk.  iv 

all  malice  and  deceit ;  that  they  even  rejoiced 
to  suffer  reproach  for  Thy  name  i1  and  what 
the  world  abhors  they  embraced  with  great 
affection. 

When  therefore  a  man  loves  Thee  and 
recognises  Thy  benefits  nothing  ought  so  to 
rejoice  him :  as  Thy  will  toward  him  and  the 
good  pleasure  of  Thine  eternal  appointment; 
and  herewith  he  ought  to  be  so  contented  and 
comforted :  that  he  would  as  willingly  be  least 
as  another  would  wish  to  be  greatest ;  and  as 
pacific  and  contented  in  the  last  place  as  in  the 
first :  as  willing  to  be  a  despised  cast-away  of 
no  name  or  fame,  as  to  be  preferred  in  honour 
before  others  and  greater  in  the  world.  For 
Thy  will  and  the  love  of  Thy  glory  should 
outweigh  all  else ;  and  comfort  him  more  and 
please  him  better  :  than  all  the  benefits  which 
he  hath  received  or  may  receive. 

OF  FOUR  THINGS  THAT  BRING 
MUCH  PEACE 


Son, 


CHAPTER     XXIII 


now  will  I  teach  thee  the  way  of  peace 
and  true  freedom. 

Lord  do  as  Thou  sayest  •   for  this  is  delight- 
ful to  me  to  heai'. 

Study  son  to  do  the  will  of  another    rather 
than  thine  own. 

1  Acts  v,  41. 


:h.  xxiii.  THE  ECCLESIASTICAL  MUSIC  243 

Choose  always  to  have  less  rather  than  more. 

Seek  always  the  lowest  place :  and  to  be 
inferior  to  every  one. 

Wish  always  and  pray  :  that  the  will  of  God 
may  be  wholly  fulfilled  in  thee. 

Behold  such  a  man  enters  the  land  of  peace 
and  rest. 

Lord  this  brief  discourse  of  Thine  :  contains 
within  itself  much  perfection.  It  is  small  in 
speech  :  but  full  of  meaning  and  rich  in  fruit. 
For  if  I  could  faithfully  keep  it :  I  should  not 
be  so  easily  disturbed.  For  as  often  as  I  feel 
myself  restless  and  heavy :  I  find  that  I  have 
gone  back  from  this  doctrine.  But  Thou  who 
canst  do  all  things  and  ever  lovest  the  profit 
of  my  soul  ;  increase  in  me  Thy  grace  :  that 
I  may  be  able  to  fulfil  Thy  words,  and  to  work 
out  my  salvation. 

A  Prayer  against  Evil  Thoughts 

Lord  my  God  be  not  Thou  far  from  me : 
my  God  have  regard  to  help  me  ;a  for  there  have 
risen  up  against  me  various  thoughts  and  great 
fears :  afflicting  my  soul.  How  shall  I  pass 
through  unhurt  ?  how  shall  I  break  them  to 
pieces  ? 

I  will  go  before  thee  saith  He :  and  wil! 
humble  the  great  ones  of  the  earth.  I  will 
open  the  doors  of  the  prison  :  and  reveal  unto 
thee  hidden  secrets.2 

1  Psal.  lxxi.  (lxx.)  12.  2  Is.  xlv.  2,  3. 


244  THE  IMITATION  OF  CHRIST  bk.  iv. 

Do  Lord  as  Thou  sayest:  and  let  all  evil 
thoughts  fly  from  Thy  face.  This  is  my  hope 
my  one  only  consolation,  to  flee  unto  Thee  in 
every  tribulation ;  to  trust  in  Thee,  to  call 
upon  Thee  from  my  inmost  heart :  and  to  wait 
patiently  for  Thy  consolation. 

A  Prayer  for  Mental  Illumination 

0  good  Jesu  enlighten  me  with  the  shining 
of  inner  light :  and  remove  away  all  darkness 
from  the  habitation  of  my  heart.  Repress 
Thou  my  many  wandering  thoughts  :  and  break 
in  pieces  those  temptations  which  violently 
assault  me.  Fight  Thou  strongly  for  me  and 
vanquish  the  evil  beasts,1  I  mean  the  alluring 
desires  of  the  flesh  ;  that  peace  may  be  obtained 
by  Thy  power  :2  and  that  Thine  abundant  praise 
may  resound  in  Thy  holy  court  that  is  in  a  pure 
conscience.  Command  the  winds  and  tempests  : 
say  unto  the  sea  Be  still3  and  to  the  north  wind 
Blow  not :  and  there  shall  be  a  great  calm. 
Send  out  Thy  Light  and  Thy  Truth4  that  they 
may  shine  upon  the  earth  ;  for  I  am  earth  with- 
out form  and  void  :5  until  thou  enlighten  me. 
Pour  forth  Thy  grace  from  above,  sprinkle  my 
heart  with  heavenly  dew ;  supply  streams  of 
devotion,  to  water  the  face  of  the  earth :  that  it 
may  bring  forth  fruit  good  and  excellent. 

Lift   Thou    up    my  mind    which    is   pressed 

1  i  Cor.  xv.  32:  Titus  i.  12. 

2  Psal.  cxxi.  7  (Vulgate).  4  Matt.  viii.  26. 

3  Psal.  xliii.  (xlii.)  3.  5  Gen.  i.  2. 


ch.  xxiii.  THE  ECCLESIASTICAL  MUSIC  245 

down  by  a  load  of  sins  :  and  draw  up  my  whole 
desire  to  things  heavenly ;  that  when  I  have 
tasted  the  sweetness  of  celestial  happiness  :  it 
may  be  irksome  to  me  to  think  about  earthly 
things.  Do  Thou  snatch  me  and  deliver  me 
from  all  fleeting  comfort  of  created  things : 
for  no  created  thing  can  fully  satisfy  my  desires 
or  console. 

Join  Thou  me  to  Thyself  with  an  inseparable 
band  of  love ;  for  Thou  alone  canst  satisfy 
him  that  loves  :  and  without  Thee  all  things 
are  futile. 

OF   AVOIDING  CURIOUS  ENQUIRY  INTO 
OTHER  MEN'S  LIVES 

CHAPTER    XXIV 

C  ON,  be  not  curious  :  nor  trouble  thyself  with 
^  idle  anxieties.  What  is  this  or  that  to 
thee  :  follow  thou  Me.1  For  what  is  it  to  thee 
whether  that  man  be  such  or  such ;  or  this  man 
do  or  speak  this  or  that  ?  Thou  needest  not 
answer  for  others  :  but  shalt  give  account  for 
thyself.     Why  then  dost  thou  entangle  thyself? 

Behold  I  know  every  one  and  see  all  things 
that  are  done  beneath  the  sun ;  and  I  understand 
how  it  is  with  every  one,  what  he  thinks,  what 
he  wishes  :  and  at  what  his  intention  aims.  To 
Me  therefore  all  things  are  to  be  left,  but  do 
thou  keep  thyself  in  good  peace  :  and  let  the 
unquiet  be  as  unquiet  as  they  will.      Whatsoever 

1  John  xxi.  22. 


246  THE  IMITATION  OF  CHRIST  bk.  iv. 

they  have  done  or  said  shall  come  upon  them  : 
for  Me  they  cannot  deceive. 

Care  not  for  the  shadow  of  a  great  name  ; 1 
nor  for  the  familiar  friendship  of  many  :  nor  for 
the  private  affection  of  men.  For  these  things 
distract  the  heart :  and  greatly  darken  it. 

Willingly  would  I  speak  My  word  and  reveal 
My  secrets  unto  thee  ;  if  thou  wouldest  diligently 
watch  for  My  coming :  and  open  unto  Me  the 
door  of  thine  heart.  Look  to  the  future,  and 
watch  in  prayer : 2  and  in  all  things  humble 
thyself. 

WHEREIN  FIRM  PEACE  OF  HEART 
AND  TRUE  SPIRITUAL  PROGRESS 
CONSISTETH 

CHAPTER     XXV 

CON.  I  have  spoken  Peace  I  leave  with  you 
^  My  peace  I  give  unto  you :  not  as  the 
world  giveth  give  I  unto  you.3 

Peace  is  what  all  desire :   but  not  all  care  for 

the   things   that   pertain   unto   true  peace.      My 

peace  is  with  the  humble  and  gentle  of  heart.4 

In  much  patience  shall  thy  peace  be.      If  diou 

|  wilt  hear  Me  and  follow  My  voice  :  thou  shalt 

'enjoy  much  peace. 

1  Lucan,  Phars.  i.  135;  but  the  quotation  is  bor- 
rowed probably  from  the  First  Sermon  on  the  Circum- 
cision of  St  Bernard  :  Non  est  in  eo  fJesuJ  magni  nominis 
umbra,  scd  ueritas.      H. 

2  i  Pet.  iv.  7.        3  John  xiv.  27.        4  Matt.  xi.  29. 


ch.  xxv.  THE  ECCLESIASTICAL  MUSIC  247 

What  then  shall  I  do  ? 

In  every  matter  look  to  thyself  what  thou 
doest  and  what  thou  sayest ;  and  direct  thy 
whole  intention  unto  this,  that  thou  mayest 
please  Me  alone :  and  neither  desire  nor  seek 
any  thing  besides  Me ;  but  of  the  words  or 
deeds  of  others  judge  nothing  hastily,  neither 
do  thou  entangle  thyself  with  things  not  com- 
mitted unto  thee :  and  thou  wilt  be  little  or 
seldom  disturbed.  But  never  to  feel  any  dis- 
quiet, nor  to  suffer  any  trouble  of  heart  or 
body  ;  belongs  not  to  this  life  :  but  to  the  state 
of  eternal  Rest. 

Think  not  therefore  that  thou  hast  found  true 
peace  if  thou  feel  no  heaviness  ;  nor  that  then 
all  is  well,  if  thou  art  vexed  with  no  adversary : 
nor  that  to  be  perfect  is  to  have  all  things  happen 
according  to  thy  desire ;  neither  do  thou  then 
think  highly  of  thyself,  or  account  thyself  to  be 
specially  beloved  :  if  thou  be  in  great  devotion 
and  sweetness ;  for  not  by  these  things  is  a  true 
lover  of  virtue  known  :  nor  doth  the  progress 
and  perfection  of  a  man  consist  in  these  things. 

Where  then  Lord  is  it  to  be  found  ? 

In  surrendering  thyself  with  all  thy  heart  to 
the  divine  Will  :  not  seeking  thine  own  in 
great  matters  or  in  small,  in  time  or  in  eternity; 
so  that  with  unchanged  countenance  thou  abide 
in  thanksgiving,  amid  prosperity  and  adversity: 
weighing  all  things  with  equal  balance.1 

1  Pliny  i.  j  :  Is  demum  profedo  uttam  aequo,  lance 
pensitabit,    qui  temper  fragilitatis   humanae  memor  fuerit. 


248  THE  IMITATION  OF  CHRIST  bk.  iv. 

If  thou  art  so  brave  and  patient  in  hope,  that 
when  inward  comfort  is  withdrawn,  thou  prepare 
thy  heart  to  suffer  even  greater  things;  and  do 
not  justify  thyself  as  though  thou  oughtest  not 
to  suffer  these  afflictions  or  any  so  great:  but 
justify  Me  in  whatsoever  I  appoint  and  praise 
My  Holy  Name  ;  then  art  thou  walking  in  the 
true  and  right  way  of  peace :  and  thou  shalt 
have  undoubted  hope,  to  see  My  face  again 
with  exultation. 

But  if  thou  fully  attain  to  contempt  of  thyself : 
know  that  thou  shalt  then  enjoy  abundance  of 
peace  as  far  as  is  possible  for  a  sojourner  like 
thee. 

OF  THE  EXCELLENCY  OF  A  FREE 
MIND  WHICH  IS  SOONER  GAINED  BY 
HUMBLE  PRAYER  THAN  BYREADING 

CHAPTER    XXVI 
I 

ORD  this  is  the  work  of  a  perfect  man  : 
-*-^  never  to  relax  his  mind  from  thought 
of  heavenly  things ;  and  amidst  many  cares  to 
pass  as  it  were  without  care,  not  as  one  who 
feels  not,  but  by  the  privilege  of  a  free  mind : 
cleaving  to  no  creature  with  inordinate  affection. 

II 

I  beseech  Thee  my  most  gracious  God  pre- 
serve me  from  the  cares  of  this  life  lest  I  be 
too    much    entangled    therein  ;    from   the    many 


ch.  xxvi.  THE  ECCLESIASTICAL  MUSIC  249 

necessities  of  the  body,  lest  I  be  ensnared  by 
pleasure  :  from  all  obstacles  to  the  soul,  lest  I 
be  broken  and  overthrown  by  troubles.  I  speak 
not  of  those  things  which  worldly  vanity  pursues 
with  all  its  heart ;  but  of  those  penal  miseries 
which  by  the  common  curse  of  mortality  weigh 
down  and  hinder  the  soul  of  Thy  servant :  that 
it  cannot  enter  into  the  freedom  of  the  Spirit 
so  often  as  it  would. 

Ill 

O  my  God  Thou  sweetness  ineffable ;  turn 
into  bitterness  for  me,  all  carnal  comfort  which 
draws  me  away  from  the  love  of  things  eternal  : 
and  in  evil  manner  allures  me  to  itself  by  the 
view  of  some  present  delightsome  good.  Let 
me  not  be  overcome  O  Lord  let  me  not  be 
overcome  by  flesh  and  blood  ;  let  not  the  world 
and  the  brief  glory  thereof  deceive  me  :  let  not 
the  devil  and  his  craft  trip  up  my  heels.  Give 
me  strength  to  resist ;  patience  to  endure  :  con- 
stancy to  persevere. 

Give  me  instead  of  all  the  comforts  of  the 
world  the  sweetest  unction  of  Thy  Spirit :  and 
in  place  of  carnal  love  pour  in  the  love  of  Thy 
name. 

Behold  meat  drink  raiment,  and  other  com- 
modities for  the  sustenance  of  the  body  :  are  a 
burden  to  the  fervent  spirit.  Grant  me  to  use 
such  refreshments  moderately :  not  to  be  entangled 
with  excessive  desire. 

It    is   not   lawful    to   cast    away   all    things  : 


250  THE  IMITATION  OF  CHRIST  bk.  iv. 

because  nature  must  be  sustained.  But  to 
require  superfluities  and  those  things  that  are 
more  pleasurable  the  holy  law  forbids  :  for 
then  the  flesh  would  rebel  against  the  Spirit. 
Herein  I  beseech  Thee  let  Thy  hand  guide 
and  teach  me  :  that  I  may  not  exceed.1 

THAT  IT  IS  PRIVATE  LOVE  WHICH 
MOST  HINDERETH  FROM  THE 
CHIEFEST  GOOD 

CHAPTER    XXVII 

CON.  Thou  must  give  all  for  all :  and  nothing 
*T  must  be  thine  own.  Know  thou  that  the 
i'love  of  thyself  doth  thee  more  hurt :  than  any- 
/  thing  in  the  world.  According  to  the  love  and 
affection  which  thou  bearest :  everything  doth 
more  or  less  cleave  to  thee.  If  thy  love  be 
pure  simple  and  well-ordered :  thou  shalt  be 
free  from  the  bondage  of  things.  Covet  not : 
what  thou  mayest  not  have.  Have  not:  what 
may  hinder  thee  and  rob  thee  of  inward  liberty. 

Strange  it  is  that  thou  committest  not  thyself 
wholly  unto  Me  from  the  bottom  of  thy  heart 
with  all  that  thou  canst  desire  or  have.  Why 
art  thou  wasted  by  vain  grief;  why  wearied 
with  superfluous  cares  ?  Stand  to  My  good 
will :   and  thou  shalt  suffer  no  loss. 

If  thou  seek  this  or  that,  and  wouldest  be  here 
or  there  the  better  to  enjoy  thy  own  profit  and 

1  Ne  quid  nimium   is   a    proverb    borrowed    by    the 
Latins  from  the  Greeks. 


ch.xxvii.THE  ECCLESIASTICAL  MUSIC  251 

pleasure  :  thou  shalt  never  be  in  quiet,  nor  free 
from  trouble  of  mind ;  for  in  every  thing  some 
flaw  will  be  found :  and  in  every  place  there 
will  be  one  to  cross  thee. 

Man's  welfare  then  lies  not  in  things  out- 
ward that  he  gains  or  amasses  :  but  in  despising 
them  and  utterly  rooting  them  out  from  the 
heart.  And  this  thou  must  understand  not  only 
of  income  and  wealth ;  but  of  seeking  after 
honour  also  and  the  desire  of  vain  praise  :  which 
all  pass  with  the  world. 

No  place  is  safe  :  if  the  spirit  of  fervour  be 
wanting.  Neither  shall  that  peace  long  continue 
which  is  sought  from  without :  if  the  state  of 
thy  heart  have  no  sure  foundation.  That  is 
unless  thou  stand  stedfast  in  Me  :  thou  mayest 
change  but  not  better  thyself.  For  when  the 
chance  arises  and  is  taken  :  thou  shalt  find  what 
thou  didst  flee  from  and  more. 

A    Prayer  for  a  Clean  Heart  and 
Heavenly  Wisdom 

Strengthen  me  O  God  by  the  grace  of  Thy 
Holy  Spirit.  Grant  me  power  to  be  strength- 
ened in  the  inner  man1  and  to  empty  my  heart 
of  all  useless  care  and  anguish ;  not  to  be 
dragged  about  by  various  desires  of  anything 
mean  or  precious  :  but  to  look  on  all  things  as 
passing  away,  and  on  myself  also  as  doomed 
to  pass  away  with  them  ;   for  nothing  is  lasting 

1  Eph.  iii.  16. 


252  THE  IMITATION  OF  CHRIST  bk.  iv. 

under  the  sun  :  where  all  is  vanity  and  vexation 
of  spirit.1  O  how  wise  is  he  that  so  considers 
them. 

Lord  grant  me  Heavenly  wisdom  that  I  may 
learn  above  all  things  to  seek  and  to  find  Thee  : 
above  all  things  to  taste  and  to  love  Thee :  and 
to  see  all  other  things  according  to  the  rule  of 
Thy  wisdom  as  they  are.  Grant  me  prudence 
to  avoid  him  that  flatters  me  :  and  patience  to 
endure  him  that  contradicts  me ;  because  this  is 
great  wisdom,  not  to  be  blown  about  with  every 
wind  of  words,  nor  to  give  ear  to  the  false 
flattering  siren  :2  for  thus  we  shall  go  on  securely 
in  the  way  we  have  begun. 

AGAINST    THE    TONGUES    OF 
SLANDERERS 

CHAPTER    XXVIII 

CON.  Take  it  not  hard  if  some  think  ill 
^  of  thee  :  and  speak  what  thou  likest  not 
to  hear.  Thou  shouldest  judge  worse  of 
thyself:  and  think  no  man  weaker  than  thyself. 

If  thou  dost  walk  inwardly  :  thou  wilt  not 
greatly  heed  words  that  pass.  It  is  no  small 
prudence  to  keep  silence  in  an  evil  time  and 
inwardly  to  turn  thyself  to  Me  :  and  not  be 
troubled  by  the  judgment  of  men. 

Let  not  thy  peace  be  in  the  tongues  of  men. 
For  whether    they  construe    thee   well    or   ill  : 

1  Eccles.  i.  14:  ii.  17,  26. 

2  There  is  possibly  a  reference  to  Pliny  i.  10,  49. 


ch. xxvm. THE  ECCLESIASTICAL  MUSIC253 

thou  art  not  therefore  another  man.  Where 
are  true  peace  and  true  glory  ?  are  they  not 
in  Me  ?  And  he  that  neither  desires  to  please 
men  nor  fears  to  displease  them :  shall  enjoy 
much  peace. 

From  inordinate  love  and  vain  fear :  arise  all 
disquietness  of  heart  and  distraction  of  the 
senses. 

HOW  WE  OUGHT  TO  CALL  UPON 
GOD  AND  TO  BLESS  HIM  WHEN 
TRIBULATION    IS    UPON    US 

CHAPTER    XXIX 

T)  LESSED  be  Thy  Name  O  Lord  for  ever  : l 
***  for  that  it  is  Thy  will  that  this  temptation 
and  tribulation  should  come  upon  me.  I  cannot 
escape  it ;  but  must  needs  flee  to  Thee  :  that 
Thou  mayest  help  me  and  turn  it  to  my  good. 

Lord,  I  am  now  in  affliction  ;  and  my  heart 
is  ill  at  ease  :  for  I  am  much  troubled  with  this 
present  suffering.  And  now  Beloved  Father 
what  shall  I  say  ?  I  am  caught  amidst  straits. 
Save  Thou  me  from  this  hour.  Yet  therefore 
came  I  unto  this  hour,  that  Thou  mayest  be 
glorified  :2  when  I  shall  have  been  greatly 
humbled  and  by  Thee  delivered.  Let  it  please 
Thee  Lord  to  deliver  me :  for  poor  wretch 
that  I  am  what  can  I  do  ;  and  whither  shall 
I    go   without  Thee  ?      Grant  me    patience   O 

1  Psal.  cxiii.  (cxii.)  2  2  John  xii.  27,  28. 


254  THE  IMITATION  OF  CHRIST  bk.  iv. 

Lord  :  once  more.  Help  me  my  God  ;  and 
I  will  not  fear  how  grievously  soever  I  be 
afflicted. 

And  now  amidst  these  my  troubles  what  shall 
I  say  ? 

Lord  Thy  will  be  done : l  I  have  well 
deserved  to  be  afflicted  and  weighed  down. 
Certainly  I  ought  to  bear  it ;  and  O  that  I 
may  bear  it  with  patience  :  until  the  storm  pass 
over  and  all  be  better.  Yet  Thy  Almighty 
hand  is  able  to  take  even  this  temptation  from 
me  ;  and  to  assuage  the  violence  thereof  that 
I  utterly  sink  not :  as  oftentimes  Thou  hast 
dealt  with  me  in  the  past  O  my  God  my  Mercy. 
And  the  harder  it  is  to  me  :  the  easier  to  Thee 
is  this  change  of  the  right  hand  of  the  Most 
High.2 

OF    CRAVING    THE    DIVINE    AID     AND 
ASSURANCE  OF  RECOVERING  GRACE 

CHAPTER    XXX 

CON.  I  am  the  Lord  that  giveth  strength 
^  in  the  day  of  tribulation.3  Come  unto  Me : 
when  it  is  not  well  with  Thee. 

This  is  that  which  chiefly  hinders  heavenly 
consolation  :  that  thou  art  slow  in  turning  thy- 
self unto  prayer.  For  before  thou  dost  earnestly 
beseech  Me ;  thou  seekest  in  the  meanwhile 
many  comforts  :    and   refreshest   thyself  in  out- 

1  Matt.  xxvi.  42.  2  Psal.  lxxvi.  11  (Vulgate). 

3  Nahum  i.  7. 


h.xxx.  THE  ECCLESIASTICAL  MUSIC  255 

ward  things.  And  hence  it  comes  to  pass  that 
all  doth  little  profit  thee  ;  until  thou  mark  that  I 
am  He  who  rescues  them  that  hope  in  Me  :  and 
that  out  of  Me  there  is  no  prevailing  help  ;  nor 
useful  counsel :  no  nor  lasting  remedy.  But 
now  that  the  storm  is  past  take  courage,  renew 
thy  health  in  the  light  of  My  mercies  ;  for  I  am 
at  hand  saith  the  Lord  to  restore  all  not  only 
wholly  :   but  abundantly  and  above  measure. 

Is  any  thing  hard  to  Me ;  or  shall  I  be  like 
one  that  saith  and  doeth  not  ?  Where  is  thy 
faith  ?  Stand  firmly,  and  with  perseverance.  Be 
long  suffering,  and  brave  :  comfort  will  come  to 
thee  in  due  time.  Wait  wait  for  Me  :  I  will 
come  and  heal  thee.1 

It  is  a  temptation  that  vexeth  thee :  and  a 
vain  fear  that  afFrighteth  thee.  What  doth 
anxiety  about  the  chances  of  the  future  bring 
thee ;  but  sorrow  upon  sorrow  ?  Sufficient  for 
the  day  is  the  evil  thereof.2  It  is  a  vain  thing 
and  unprofitable  to  be  vexed  or  glad  about  the 
future  :  which  perhaps  will  never  come  to  pass. 
But  it  is  human  to  be  deluded  by  fancies  like 
these  ;  and  a  sign  of  courage  as  yet  small :  to  be 
so  easily  drawn  away  by  the  suggestions  of  the 
Enemy.  For  so  he  may  cozen  and  deceive 
thee  he  cares  not  whether  it  be  by  truth  or  by 
falsehood  :  nor  whether  he  overthrow  thee  by 
love  of  the  present,  or  fear  of  the  future. 

Let    not    therefore    thy    heart    be    troubled: 

1  Matt.  viii.  7.  2  Matt.  vi.  34. 


256  THE  IMITATION  OF  CHRIST  bk.  iv 

neither  let  it  fear.1  Trust  in  Me :  and  have 
confidence  in  My  mercy.  When  thou  thinkest 
thyself  farthest  off  from  Me  :  oftentimes  I  am 
nearest.  When  thou  countest  almost  all  as  lost : 
then  oftentimes  the  greatest  gain  of  reward  is 
close  at  hand.  All  is  not  lost :  when  things  fall 
crosswise. 

Judge  not  by  the  feeling  of  the  moment ; 
brood  not  upon  any  grief  come  whence  it  may 
nor  take  it :  as  though  all  hope  of  lifting  up  thy 
head  were  gone.  Think  not  thyself  wholly  left ; 
although  for  a  time  I  have  sent  thee  tribulation : 
or  even  have  withdrawn  thy  desired  comfort. 
For  this  is  the  way  to  the  Kingdom  of  Heaven. 
And  without  doubt  it  is  more  expedient  for  thee 
and  all  My  servants  that  you  be  harassed  with 
trials  :  than  that  you  should  have  all  things  as 
you  wish. 

I  know  thy  secret  thoughts :  for  it  is  very 
expedient  for  thy  salvation  that  thou  be  left 
sometimes  without  taste  of  sweetness  ;  lest  per- 
haps thou  shouldest  be  uplifted  with  thy  pros- 
perous estate :  and  desire  to  please  thyself  in 
that  which  thou  art  not. 

What  I  have  given  I  can  take  away  :  and  I 
can  restore  it  again  when  I  please.  When  I 
give  it  it  is  Mine  :  when  I  withdraw  it  I  take 
not  thine ;  for  Mine  is  every  good  gift :  and 
every  perfect  gift.2 

If  I   send  upon  thee  grief  or  any  cross  what- 
1  John  xiv.  1,  27.  2  James  i.  17 


p.  xxx.  THE  ECCLESIASTICAL  MUSIC  257 

ever  :  repine  not,  nor  let  thy  heart  fail  thee  ;  I 
can  quickly  raise  thee  up :  and  turn  all  thy 
Heaviness  into  joy.  Still  I  am  righteous,  and 
greatly  to  be  praised :  when  I  deal  thus  with 
thee.  If  thou  art  wise  and  seest  truly  :  thou 
shouldest  never  mourn  so  dejectedly  over  thy 
trials ;  but  rather  rejoice  and  give  thanks,  yea 
count  this  thine  especial  joy  :  that  I  afflict  thee 
with  sorrows  and  do  not  spare.1 

As  the  Father  hath  loved  Me,  I  also  love 
you,2  said  I  unto  My  beloved  disciples  :  whom 
certainly  I  sent  not  forth  to  temporal  joys  but 
to  great  conflicts  ;  not  to  honours,  but  to  con- 
tempts :  not  to  ease  but  to  labours  ;  not  to  rest : 
but  to  bring  forth  much  fruit  with  patience.3 
Son  remember  thou  these  words. 

OF  NEGLECTING  ALL  CREATURES 
THAT  THE  CREATOR  MAY  BE 
FOUND 

CHAPTER    XXXI 

f~\  LORD,  sorely  I  need  yet  greater  grace,  if 
^-^  I  am  to  reach  that  state  :  where  neither 
man  nor  any  creature  shall  be  a  hindrance  unto 
me.  For  as  long  as  any  thing  holds  me  back  : 
I  cannot  freely  take  flight  to  Thee.  Freely  did 
he  long  to  fly  :  who  said.  O  that  I  had  wings 
like  a  dove ;  and  I  will  flee  away  and  be  at 
rest.4 

1  Job  vi.   10  (Vulgate).  2  John  xv.  9. 

3  Luke  viii     15.  *  Psal.  lv.  6  (Hv.  7). 

R 


258  THE  IMITATION  OF  CHRIST  bk.  v 

What  is  more  restful  than  the  single  eye  ? 1 
and  what  more  free  than  one  that  desires  nothing 
upon  earth  ?  A  man  ought  therefore  to  rise 
above  all  creatures  and  perfectly  to  forsake  him- 
self:  and  stand  in  ecstasy  of  mind2  and  see  that 
Thou  the  Creator  of  all  things  art  in  nothing 
like  the  creature.  And  unless  a  man  be  de- 
tached from  all  creatures  :  he  cannot  freely  fix 
his  mind  upon  the  divine. 

For  that  is  why  there  are  few  contemplative 
men  to  be  found  :  because  few  know  how  to 
isolate  themselves  wholly  from  perishing  crea- 
tures. For  this  there  is  need  of  much  grace  : 
to  lift  up  the  soul,  and  carry  it  above  itself. 
And  unless  a  man  be  lifted  up  in  spirit  and  freed 
from  all  creatures  and  united  wholly  unto  God ; 
whatsoever  he  knows,  whatsoever  he  possesses  : 
is  of  no  great  weight.  For  a  long  while  shall 
he  be  small  and  grovel  below :  who  thinks  any 
thing  great  but  the  One  only  Infinite  Eternal 
Good.  And  whatsoever  is  not  God :  is  no- 
thing, and  ought  to  be  accounted  as  nothing. 

There  is  great  difference,  between  the  wis- 
dom of  an  illuminated  and  devout  man  :  and  the 
knowledge  of  a  learned  and  studious  clerk. 
Far  nobler  is  that  learning  which  trickles  down 
from    above    from    the    Divine  influence :    than 

1  Matt.  vi.  22. 

2  In  excessu  mentis  stare.  Rxcessus  is  a  common  word 
among  mystic  Latin  writers  for  ecstasy.  It  is  taken 
from  the  Vulgate ;  compare  Psal.  xxx.  23  :  lxvii.  28  : 
Acts  x.  10  :   xi.  5. 


h.  xxxi.  THE  ECCLESIASTICAL  MUSIC  259 
that  which    is  painfully  amassed  by  the  wit  of 


man. 


There  are  many  that  desire  contemplation  : 
but  have  no  mind  to  practise  what  is  required 
thereunto.  It  is  also  a  great  hindrance  that 
men  rest  in  symbols  and  sensible  things  :  and 
take  little  care  about  perfect  mortification. 

I  know  not  what  it  is,  by  what  spirit  we  are 
led,  or  what  we  pretend  we  that  seem  to  be 
called  spiritual ;  that  we  take  so  much  pains  and 
are  so  full  of  anxiety  about  things  transitory  and 
mean :  while  we  scarcely  ever  think  of  the 
inner  life  with  full  recollection  of  mind.  Alas 
presently  after  brief  recollection  we  rush  out  of 
doors :  and  weigh  not  our  works  with  strict 
examination.  We  mind  not  where  our  affections 
lie :  nor  bewail  the  impurity  of  all  our  actions. 
For  all  flesh  had  corrupted  his  way:1  and 
therefore  did  the  great  deluge  follow.  Since 
then  our  inward  affection  is  much  corrupted : 
the  act  ensuing  the  gauge  of  the  lack  of  inner 
vigour,  must  needs  be  corrupted  also. 

From  a  pure  heart  comes  the  fruit  of  a  good 
life.  We  ask  how  much  a  man  has  done  :  but 
with  what  virtue  he  does  it  is  not  so  carefully 
weighed.  We  ask  whether  he  is  brave  rich 
handsome  clever  a  good  writer,  a  good  singer, 
a  good  labourer  :  how  poor  he  is  in  spirit, 
how  patient  and  meek,  how  devout  and  inward 
is  seldom  heard. 

1  Gen.  vi.  12. 


z6o  THE  IMITATION  OF  CHRIST  bk.  iv. 

Nature  regards  the  outward  things  of  a  man  : 
grace  turns  itself  to  the  inward.  The  one  is 
often  disappointed :  the  other  trusts  in  God 
and  is  not  deceived. 

OF  SELF-DENIAL  AND   RENOUNCING 
EVERY   EVIL  APPETITE 

CHAPTER    XXXII 

CON  thou  canst  not  possess  perfect  free- 
^  dom :  unless  thou  wholly  renounce  thy- 
self. All  proprietors1  and  lovers  of  self  are 
bound  in  fetters,  all  the  covetous  the  in- 
quisitive the  gossipers,  who  seek  always  what 
is  pleasant  not  the  things  of  Jesus  Christ :  and 
often  devise  and  put  together  some  building 
which  will  not  stand.  For  all  shall  perish : 
that  is  not  of  God.  Hold  fast  this  short 
and  pregnant  saying.  Forsake  all  and  thou 
shalt  find  all ;  leave  desire :  and  thou  shalt 
find  rest.  Weigh  this  thoroughly  in  thy  mind  : 
and  when  thou  hast  fulfilled  it  thou  shalt  under- 
stand all  things. 

Lord,  this  is  not  the  work  of  one  day,  nor 
children's  sport :  yea  rather  in  this  is  included 
in  brief  all  the  perfection  of  the  religious. 

1  Proprietors.  See  the  WOld  proprietarii  in  Ducange. 
They  were  monks  who,  under  any  pretence  whatever, 
kept  hold  of  their  private  property.  Honorius  III. 
laid  them  all  under  excommunication,  and  every  Palm 
Sunday  this  decree  was  read  in  Chapter.  Gerard 
Groot  borrowed  from  St  Bernard  the  saying  that 
"  a  religious  man  who  possesses  a  farthing  is  not 
worth  a  farthing." 


:h.  xxxik  THE  ECCLESIASTICAL  MUSIC  261 

Son  turn  not  away  nor  be  cast  down  at  once 
when  thou  hearest  of  the  way  of  the  perfect ;  but 
rather  be  challenged  to  higher  things  :  at  least 
to  sigh  after  them  in  desire.  Would  it  were 
so  with  thee  and  thou  hadst  advanced  so  far, 
as  to  be  no  longer  a  lover  of  thyself:  but 
stand  loyally  at  My  beck,  and  at  his  whom 
I  have  appointed  a  father  over  thee;  then 
shouldest  thou  exceedingly  please  Me :  and 
all  thy  life  would  pass  in  joy  and  peace. 
Thou  hast  yet  many  things  to  abandon ;  which 
unless  thou  wholly  resign  up  unto  Me :  thou 
shalt  not  attain  to  that  which  thou  desirest. 

I  counsel  thee  to  buy  of  Me  gold  tried  in 
the  fire  that  thou  mayest  become  rich  i1  that 
is  heavenly  wisdom  which  treads  under  foot 
all  things  that  are  base.  Set  this  above  earthly 
wisdom :  above  all  human  and  personal  satis- 
faction. 

I  said  thou  shouldest  buy  mean  things  foi 
things  which  among  men  are  precious  and  high  ; 
for  true  heavenly  wisdom  seems  very  mean  and 
small,  and  almost  forgotten  among  men :  as 
having  no  high  thoughts  of  itself  nor  seeking 
to  be  magnified  upon  earth ;  many  praise  it 
with  their  lips,  but  in  their  life  are  far  from  it : 
yet  is  it  the  pearl  of  price2  which  is  hidden  from 
many. 

1  Rev.  iii.  xviii.  2  Matt.  xiii.  46. 


262  THE  IMITATION  OF  CHRIST  bk.  iv. 

OF  INCONSTANCY  OF  HEART  AND  OF 
HAVING  OUR  FINAL  INTENTION 
DIRECTED  UNTO  GOD 

CHAPTER     XXXIII 

CON  trust  not  to  the  feeling  which  is  with 
^  thee  now  r1  it  will  quickly  be  changed 
into  another.  As  long  as  thou  livest  thou  art 
subject  to  change  even  against  thy  will  ;  so 
that  thou  art  found  one  while  merry  another 
sad,  one  while  quiet  another  troubled :  now 
devout  now  indevout ;  now  diligent  now  list- 
less :2  now  grave  now  frivolous.  But  he  that 
is  wise  and  well  instructed  in  the  Spirit  standeth 
above  these  changeable  things ;  not  heeding 
what  he  feels  in  himself  or  which  way  the 
wind  of  instability  blows :  but  so  that  the 
whole  intention  of  his  mind  moves  onwards 
to  the  right  and  wished  for  end.  For  thus 
he  will  remain  one  and  the  same  and  unshaken  : 
with  the  single  eye  of  his  intention  directed 
unceasingly  towards  Me  amid  all  the  shifts  of 
circumstance*  And  the  purer  the  eye  of  the 
intention  is :  the  more  steadily  does  a  man 
make  way  through  the  veering  blasts. 

But  in  many  the  eye  of  a  pure  intention  is 
dimmed :  for  the  gaze  is  soon  attracted  to  some 
pleasurable  object  which  meets  it :    and  it  is  rare 

1  St  Bernard,  de  Cons  id.  i.  2  :    Noli  nitnis  credere  a(fectui 
//to,  qui  nunc  est.       H. 

2  Listless,   Accidiosus.       See  the  Essay  on  Accidie  in 
Dean  Paget's  Spirit  of  Discipline. 


CH.xxxiii.THE  ECCLESIASTICAL  MUSIC  263 

to  find  one  who  is  wholly  free  from  the  mole 
of  self-seeking.1  So  of  old  the  Jews  came 
to  Bethany  to  Martha  and  Mary,  not  for  Jesus' 
sake  only:  but  that  they  might  see  Lazarus  also.'2 

The  eye  of  our  intention  therefore  must  be 
purified  that  it  may  be  single  and  right:  and 
beyond  all  the  various  objects  which  may  come 
between  must  be  directed  towards  Me. 

THAT  GOD  IS  SWEET  ABOVE  ALL 
THINGS  AND  IN  ALL  THINGS  TO 
HIM   THAT   LOVETH 

CHAPTER      XXXIV 

DEHOLD  my  God  and  my  all. 

What    can     I     wish     more  ;     and     what 
happier  thing  can  I  long  for  ? 

0  sweet  and  savoury  word ;  to  him  that  is 
who  loveth  the  Word :  not  the  world  nor  the 
things  that  are  in  the  world.3 

My  God  and  my  all. 

To  him  that  understands  enough  is  said  :  and 
to  repeat  it  often  is  delightful  to  him  that  loveth. 
For  when  Thou  art  present  all  things  are 
delightful :  but  when  Thou  art  absent,  all  is 
wearisome.  Thou  makest  quietness  of  heart 
and  great  peace  :   and  festive  joy.     Thou  makest 

1  A  naeuo  propriae  cxquhitionis .  There  is  probably  a 
reference  to  Ovid,  Trist.  v.  13,  14:  Nullus  in  egrcgio 
corpora  nacutis  erit . 

-  John  xii.  9.  a  1  John  ii.  15. 


264  THE  IMITATION  OF  CHRIST  bk.  iv. 

us  to  think  well  of  all  things  and  in  all  to  praise 
Thee :  neither  can  any  thing  please  long  without 
Thee  ;  but  if  it  is  to  be  pleasant  and  palatable : 
Thy  grace  must  be  present,  and  it  must  be 
seasoned  with  the  seasoning  of  Thy  Wisdom. 
If  Thou  art  sweet,  all  is  sweet :  if  Thou  art 
not  sweet ;   what  can  please  ? 

But  the  wise  men  of  the  world  and  they  to 
whom  the  flesh  is  sweet  are  poor  in  Thy  sweet 
wisdom  : 1  for  in  the  world  is  utter  vanity,  and  in 
the  flesh  is  death.  But  they  that  follow  Thee 
through  contempt  of  worldly  things  and  mortifi- 
cation of  the  flesh ;  are  known  to  be  truly 
wise :  for  they  are  translated  from  vanity  to 
truth  from  flesh  to  spirit.  To  these  God  is  sweet ; 
and  what  good  soever  is  found  in  creatures  : 
they  make  the  theme  for  praise  of  their 
Creator. 

But  great  yea  very  great  is  the  difference 
between  the  sweetness  of  the  Creator  and  of  the 
creature:  of  Eternity  and  of  time:  of  Light 
uncreated  and  of  light  enlightened. 

O  Everlasting  Light,  surpassing  all  created 
luminaries  :  dart  the  beams  of  Thy  brightness2 
from  above  and  penetrate  all  the  corners  of  my 
heart.  Purify,  beatify,  beautify  and  vivify  my 
spirit  with  all  its  powers  :  that  I  may  cleave  unto 
Thee  with  transports  of  jubilation. 

1  In  this  passage  there  is  a  play  on  the  two 
meanings  of  the  verb  sapio,  which  may  signify  either 
to  be  sweet  or  to  be  ivtse. 

2  Psal.  cxliv.  (cxliii.)  6. 


i.  xxx.v.THE  ECCLESIASTICAL  MUSIC  265 

O  for  the  coming  ot  that  blessed  and  desir- 
able hour ;  when  Thou  wilt  satisfy  me  with 
Thy  Presence  :  and  be  unto  me  all  in  all.1  So 
long  as  this  is  not  granted  :  neither  will  my  joy 
be  full.  Still  alas  the  old  man  lives  in  me : 
not  wholly  is  he  crucified,  not  perfectly  is  he 
dead.  Still  lusts  he  mightily  against  the  Spirit, 
stirs  up  inward  wars  :2  nor  surfers  the  kingdom 
of  the  soul  to  be  in  peace. 

But  Thou  that  rulest  the  power  of  the  sea 
and  stillest  the  tossing  of  its  waves  :3  arise  and 
help  me.  Scatter  the  nations  that  delight  in 
war  :4  quell  Thou  them  in  Thy  might ;  shew 
forth  Thy  wonderful  works  5  I  beseech  Thee  : 
and  let  Thy  right  hand  be  glorified ;  for  there 
is  no  other  hope  or  refuge  for  me :  save  in 
Thee  O  Lord  my  God. 

THAT    THERE     IS    NO    SAFETY    FROM 
TEMPTATION    IN    THIS   LIFE 

CHAPTER    XXXV 
I 

CON.  Thou  art  never  safe  in  this  life  :  but 
^  as  long  as  thou  livest  thou  shalt  always 
need    spiritual    armour.      Thou  dwellest    among 

1  1  Cor.  xv.  28.  2  Rom.  vii.  23:   Gal.  v.  17. 

3  Psal.  lxxxix.  9  (lxxxviii.  10). 

4  Psal.  lxviii.  30  (lxvii.  31). 

5  Magnolia.  The  word  occurs,  Wisdom  xviii.  24: 
Acts  ii.  11.  It  is  used  by  Tertullian,  ad  Uxor  em  ii.  7 
(see  Oehler's  note),  and  in  the  poem  against  Marcion, 
printed  with  Tertullian's  works,  i.  54.  See  also 
Ducange. 


266  THE  IMITATION  OF  CHRIST  bk.  iv. 

foes  :  and  art  assailed  on  the  right  hand  and 
on  the  left.  If  therefore  thou  defend  not 
thyself  on  every  side  with  the  shield  of  patience : 
thou  wilt  not  be  long  without  a  wound.  More- 
over if  thou  set  not  thy  heart  fixedly  on  Me 
with  a  sincere  wish  to  suffer  all  things  for  Me  : 
thou  wilt  not  be  able  to  bear  the  heat  of  the 
affray,  nor  to  win  the  palm  of  the  blessed. 
Thou  must  therefore  manfully  go  through  all  : 
and  use  a  strong  hand  against  all  that  withstands 
thee.  For  to  him  that  overcomes  is  given 
Manna  i1  and  for  the  sluggard  there  remains 
much  misery. 

II 
If  thou  seek  rest  in  this  life  ;  how  wilt  thou 
then  attain  to  eternal  Rest  ?  Dispose  not  thy- 
self for  much  rest :  but  for  great  patience.  Seek 
true  peace  not  on  earth  but  in  Heaven  ;  not  in 
men  nor  in  any  other  creature :  but  in  God 
alone.  For  the  love  of  God  thou  must  cheer- 
fully undergo  all  things,  that  is  to  say  toil  and 
pain ;  temptation,  vexation  anxiety  want  infirmity 
injury  obloquy  reproof  humiliation  :  shame  chas- 
tisement and  scorn.  These  help  to  virtue ; 
these  test  the  young  soldiers  of  Christ  :  these 
fashion  the  heavenly  crown.  I  will  give 
eternal  reward  for  momentary  toil :  and  infinite 
glory  for  transient  shame. 

Ill 

Thinkest   thou   that   thou  shalt   always   have 
spiritual  consolations  at  thine  own  will  ? 
1  Rev.  ii.  17. 


h.  xxxv.  THE  ECCLESIASTICAL  MUSIC  267 

My  saints  had  not  such  always  ;  but  they 
bore  many  afflictions  and  various  temptations  : 
and  great  desolation.  Nevertheless  in  all  they 
bore  up  with  patience ;  and  trusted  rather  in 
God  than  in  themselves  :  knowing  that  the 
sufferings  of  this  time  are  not  worthy  to  deserve 
the  future  glory.1  Wilt  thou  have  now ;  what 
many  after  many  tears  and  great  toils  have 
hardly  won  ? 

Wait  for  the  Lord  quit  thyself  like  a  man, 
and  be  strong  ;  distrust  not  desert  not  :  but 
boldly  risk  both  body  and  soul  for  the  glory 
of  God.  I  will  reward  thee  bountifully :  I 
will   be  with  thee  in  every  tribulation. 

AGAINST   THE    VAIN   JUDGMENTS 
OF    MEN 

CHAPTER    XXXVI 

CON.  Cast  thy  heart  firmly  on  the  Lord; 
^  and  fear  not  the  judgment  of  men  :  when 
conscience  pronounces  thee  dutiful  and  innocent. 
It  is  good  and  happy  to  suffer  thus  :  nor  will 
this  be  grievous  to  a  humble  heart,  which  trusts 
in  God  rather  than  in  itself. 

Many  men  say  many  things :  and  therefore 
little  is  to  be  believed.  Moreover  to  satisfy  all : 
is  not  possible.  Although  Paul  studied  to  please 
all  men  in  the  Lord,  and  became  all  things  to 
all  :  2    yet  with    him  it  was  a  very  small  thing 

1  Rom.  viii.  18.  a  I  Cor.  ix.  22. 


268  THE  IMITATION  OF  CHRIST  bk.  ii 

that  he  should  be  judged  by  the  light  of  men.1 
He  laboured  for  the  edification  and  salvation 
of  others  as  far  as  he  might  or  could :  yet 
was  he  judged  and  despised  at  times  by  others, 
and  could  not  prevent  it.  Therefore  he  com- 
mitted all  to  God  who  knew  all  :  and  with 
patience  and  humbleness  did  he  defend  himself 
against  the  mouth  of  men  who  spoke  injustice, 
or  thought  vanities  and  falsehoods  and  uttered 
what  they  had  a  mind. 

Yet  at  times  he  made  answer  :  lest  the  weak 
should  be  offended  by  his  silence. 

Who  art  thou  that  thou  shouldest  fear  a 
mortal  man  ?  to-day  he  is :  and  to-morrow  he  is 
not  seen.2  Fear  God :  and  thou  shalt  not  dread 
the  threats  of  men.  How  can  any  hurt  thee  by 
word  or  deed  ?  he  wounds  himself  rather  than 
thee :  nor  shall  he  escape  the  judgment  of  God 
whosoever  he  be. 

Do  thou  keep  God  before  thine  eyes  :  and 
contend  not  with  peevish  words.  And  though  for 
the  present  thou  seem  to  be  worsted,  and  to  suffer 
shame  which  thou  hast  not  deserved :  repine  not 
therefore,  neither  mar  thy  crown  with  im- 
patience ;  but  look  up  to  Me  in  heaven, 
who  am  able  to  rescue  thee  from  all  shame  and 
wrong :  and  to  render  to  every  man  according 
to  his  works.3 

1  i  Cor.  iv.  3.  2  Is.  11=  it. 

2  Matt,  xvk  27:  Rom.  ii.  6. 


;h.  xxxvii. THE  ECCLESIASTICAL  MUSIC  269 

OF  PURE  AND  ENTIRE  RESIGNATION 
OF  OURSELVES  FOR  THE  OBTAINING 
FREEDOM    OF   HEART 

CHAPTER    XXXVII 

CON.  Forsake  thyself;  and  thou  shalt  find 
^  Me.  Stay  where  thou  art  making  no 
choice  nor  calling  ought  thine  own  1  and  thou 
shalt  always  be  a  gainer.  For  even  greater  grace 
shall  be  added  to  thee  :  the  moment  thou  dost 
renounce  thyself,  provided  thou  dost  not  take 
thyself  again. 

Lord  how  often  shall  I  renounce  myself;  and 
wherein  shall  I  forsake  myself? 

Always  yea  every  hour  :  in  great  things  as  in 
small.  I  except  nothing  :  but  will  that  thou  be 
found  stripped  of  all  things.  Otherwise  how 
canst  thou  be  Mine  and  1  thine  ;  unless  thou  be 
despoiled  of  all  self-will  within  and  without  ? 
The  sooner  thou  doest  this  the  better  it  will  be 
with  thee  ;  and  the  more  fully  thou  doest  it  and 
sincerely ;  the  more  shalt  thou  please  Me,  and 
the  greater  shall  be  thy  gain. 

Some  there  are  who  renounce  themselves : 
but  with  reservation  ;  for  they  put  not  their  full 
trust  in  God  :  therefore  they  study  how  to  pro- 
vide for  themselves.  Some  also  at  first  do  offer 
all ;  but  afterwards  when  temptation  knocks  at 
the  door  they  return  again  to  their  own  :  and 
therefore  make  no  progress  in  virtue.  These 
shall  not  attain  to  the  true  freedom  of  a  pure 
heart,  nor  to  the  grace  of  My  sweet  familiarity, 


270  THE  IMITATION  OF  CHRIST  bk.  iv. 

unless  they  first  make  an  entire  resignation  and  a 
daily  oblation  of  themselves  :  without  this  there 
neither  is  nor  can  be  lasting  fruitful  union. 

Often  have  I  said  unto  thee  :  and  now  again  I 
say.  Forsake  thyself,  renounce  thyself:  and 
thou  shalt  enjoy  much  inward  peace.  Give  all 
for  all,  make  no  exception,  ask  no  return  ;  abide 
purely  and  unhesitatingly  in  Me  :  and  thou  shalt 
possess  Me.  Thou  shalt  be  free  in  heart :  and 
darkness  shall  not  tread  thee  dowm1  Let  this 
be  thy  aim,  this  thy  prayer,  this  thy  desire  :  that 
thou  mayest  be  stript  of  all  that  is  thine  and 
naked  follow  Jesus  naked ;  mayest  die  to  thy- 
self :  and  live  eternally  to  Me.  Then  shall 
come  to  an  end  all  vain  fancies :  unrighteous 
anxieties,  and  superfluous  cares,  Then  also 
immoderate  fear  shall  depart :  and  inordinate 
love  shall  die. 

OF  GOOD  GOVERNMENT  IN  THINGS 
EXTERNAL  AND  OF  RECOURSE  TO 
GOD  IN  DANGERS 

CHAPTER    XXXVIII 
I 

CON.  Endeavour  with  diligence,  that  in 
*^  every  place  and  outward  action  or 
occupation  thou  mayest  be  inwardly  free  and 
master  of  thyself;  and  that  all  things  be  under 
thee   and   not   thou  under  them  :    thou  that  be 

1  Psal.  cxxxviii.  n  (Vulgate). 


h.xxxviii.THE  ECCLESIASTICAL  MUSIC  27  1 

lord  and  ruler  of  thine  actions,  and  not  a  slave 
or  a  hireling  ;  but  rather  a  freed  man  and  a  true 
Hebrew  passing  over  into  the  lot  and  freedom 
of  the  sons  of  God :  who  stand  above  things 
present  and  contemplate  things  eternal ;  who  with 
the  left  eye  look  on  the  transient  and  with 
the  right  on  the  heavenly  :  who  are  not  allured 
by  the  temporal  to  cleave  unto  it ;  rather  they 
draw  the  temporal  things  to  serve  them  well  in 
such  ways  as  are  ordained  by  God  and  appointed 
by  the  Great  Work-master  :  who  hath  left 
nothing  in  His  creation  without  due  order.1 

II 

If  too  in  all  circumstances  thou  standest  not 
in  the  outward  appearance,  nor  viewest  what 
thou  seest  and  nearest  with  a  carnal  eye ;  but 
presently  in  every  affair  dost  enter  with  Moses 
into  the  Tabernacle  to  ask  counsel  of  the  Lord  ;2 
thou  shalt  sometimes  hear  the  divine  oracle : 
and  shalt  return  instructed  concerning  many 
things  both  present  and  to  come.  For  Moses 
always  had  recourse  to  the  Tabernacle  for  the 
solution  of  doubts  and  questions  :  and  fled  to 
the  help  of  prayer  for  support  under  dangers  and 
the  iniquity  of  men.  So  do  thou  in  like  manner 
take  refuge  within  the  closet  of  thine  heart  :3 
earnestly  craving  the  divine  advocacy.  For 
we  read  that  Joshua  and  the  children  of  Israel 

1  There  is  perhaps  a  reference  to  Anselm,  Cur  Deus 
Homo,  i.  12:  Dcum  mro  non  decet  aliquid  in  suo  regno 
inordinatum   dimittere. 

-  Ex.  xxxiii.  9.  3  Matt.  vi.  6. 


272  THE  IMITATION  OF  CHRIST  bk.  iv. 

were  deceived  by  the  Gibeonites,  because  they 
asked  not  counsel  beforehand  at  the  mouth  of 
the  Lord  : 1  but  trusting  too  easily  to  fair  words, 
were  deluded  by  stolen  pity. 

THAT  A  MAN   SHOULD   NOT   BE  FRET- 
FUL  IN   MATTERS   OF   BUSINESS 

CHAPTER    XXXIX 


CON.       Always    commit    thy   cause    to    Me : 
I    will    dispose    of   it    well    in    due    time. 
Wait   for    My    ordering :     and   thou   shalt    find 
it  for  thy  good. 

Lord  I  do  most  cheerfully  commit  all  unto 
Thee :  for  my  care  can  little  avail.  Would 
that  I  did  not  so  much  dwell  on  future  events  : 
but  gave  myself  up  without  reluctance  to  Thy 
good  pleasure. 

II 

Son  oftentimes  a  man  schemes  eagerly  for 
what  he  desires :  but  when  he  has  attained 
it,  he  begins  to  be  of  another  mind ;  for  the 
affections  do  not  long  hover  round  the  same 
object :  but  rather  drive  us  from  one  to  another. 
It  is  therefore  no  small  gain  for  a  man  to 
forsake  himself  even  in  the  smallest  things. 
The  true  growth  of  a  man :  is  the  denying 
of  himself.  And  he  that  is  thus  denied :  is 
very  free  and  safe.     But  the  old    Enemy  who 

1  Joshua  ix.  14. 


ch.  xxxix  THE  ECCLESIASTICAL  MUSIC  273 

sets  himself  against  all  good  never  ceases  from 
tempting  ;  but  day  and  night  lays  deadly  snares  : 
if  by  any  means  he  may  trip  the  unwary  in  the 
noose  of  deceit. 

Watch  and  pray  saith  the  Lord :  that  ye 
enter  not  into  temptation  V 

THAT  MAN  HATH  NO  GOOD  OF  HIM- 
SELF NOR  ANY  THING  WHEREOF 
HE  CAN  GLORY 

CHAPTER     XL 
I 

ORD  what  is  man,  that  Thou  art  mindful 
■*— '  of  him  ;  or  the  son  of  man  that  Thou 
visitest  him  ?2  What  hath  man  deserved ; 
that  Thou  shouldest  grant  him  Thy  favour  ? 

Lord  how  can  I  complain  if  Thou  forsake 
me ;  or  if  Thou  do  not  what  I  desire  how 
can  I  justly  demur  ?3  Surely  this  I  may  truly 
think  and  say.  Lord  I  am  nothing,  I  can 
do  nothing ;  I  have  nothing  that  is  good  of 
myself:  but  in  all  things  I  fall  away,  and 
am  ever  on  the  road  to  nothing*  And  unless 
Thou  help  me  and  form  me  within :  I  am 
all  cold  and  unbraced. 

But  Thou  Lord  art  always  The  Same 
and  endurest  for  ever  always  Good  Just  and 
Holy  :  and  all  Thy  doings  are  good  just  and 
holy    and     ordered    in    wisdom ;     but     I     that 

1  Matt    xxvi.  41.  2  Psal.  viii    4  (5). 

3  Gen.  xliv.  16  (Vulgate). 
S 


274  THE  IMITATION  OF  CHRIST  bk.  iv, 

am  more  ready  to  go  backward  than  forward, 
do  not  ever  continue  in  one  estate  :  for  seven 
times  are  passed  over  me.1 

Nevertheless  it  soon  becomes  better  if  it  is 
Thy  pleasure  and  Thou  stretchest  forth  a 
helping  hand  :  for  Thou  alone  without  human 
aid  canst  help  me,  and  so  strengthen  me ; 
that  my  countenance  shall  no  more  be  changed  :2 
but  my  heart  shall  turn  to  Thee  alone  and 
be  at  rest. 

Wherefore  could  I  but  throw  away  all 
human  consolation,  either  for  the  attainment 
of  devotion :  or  because  of  my  necessities 
which  enforce  me  to  seek  after  Thee,  for  no 
mortal  man  can  comfort  me;  then  might  I 
well  hope  in  Thy  grace :  and  exult  in  the 
gift  of  new  consolation. 

II 

Thanks  be  unto  Thee  from  whom  all  things 
come :   whensoever  it  goes  well  with  me. 

But  I  am  vanity  and  nothing  in  Thy  sight : 
a  man  unstable  and  infirm.  Whereof  then 
can  I  glory ;  or  for  what  do  I  desire  to  be 
respected  ?  Is  it  for  nothing  ?  this  too  is  most 
vain.  Of  a  truth  vain  glory  is  an  evil  plague 
the  worst  of  vanities ;  because  it  draws  a  man 
from  true  glory :  and  robs  him  of  heavenly 
grace.  For  whilst  he  pleases  himself  he 
displeases    Thee :     whilst     he    gapes    after     the 

1  Dan.  iv.  16,  23,  25.  2  1  Sam.  i.  18  (Vulgate). 


ch.  xl.  THE  ECCLESIASTICAL  MUSIC  275 

praise  of  men  he  is  bereft  of  true  virtues.  But 
true  glory  and  holy  exultation,  is  for  a  man  to 
glory  in  Thee  and  not  in  himself:  to  rejoice 
in  Thy  name  not  in  his  own  power  :  nor  to 
take  delight  in  any  creature  except  it  be  for 
Thy  sake. 

Praised  be  Thy  Name  not  mine :  magnified 
be  Thy  work  not  mine ;  blessed  be  Thy  Holy 
Name  :  but  to  me  let  no  part  of  men's  praises  be 
given.  Thou  art  my  glory  Thou  art  the  joy  of 
my  heart;  in  Thee  will  I  glory  and  exult  all 
the  day  :  but  as  for  myself  I  will  not  glory  but 
in  mine  infirmities.1  Let  Jews  seek  honour  one 
of  another  :2  be  it  mine  to  look  for  that  which 
comes  from  God  alone.  For  all  human  glory, 
all  temporal  honour,  all  worldly  dignity,  compared 
to  Thy  eternal  glory  :  is  vanity  and  folly.  O 
my  Truth  and  my  Mercy  my  God  Blessed 
Trinity ;  to  Thee  alone  be  praise  honour  power 
glory :  for  ever  and  ever. 

OF  THE  CONTEMPT  OF  ALL 
TEMPORAL  HONOUR 

CHAPTER     XLI 

CON  take  it  not  to  heart,  if  thou  see  others 
^  honoured  and  advanced :  but  thyself 
despised  and  debased.  Lift  up  thy  heart  unto 
heaven  to  Me  :  and  the  contempt  of  men  on 
earth  will  not  sadden  thee. 

1  2  Cor.  xii.  5  2  John  v.  44. 


276  THE  IMITATION  OF  CHRIST  bk.  n 

Lord  we  are  in  blindness :  and  are  quickly 
misled  by  vanity.  If  I  look  rightly  into  myself; 
no  creature  has  ever  done  me  wrong :  and 
therefore  I  cannot  justly  complain  before  Thee. 
But  because  I  have  often  and  grievously  sinned 
against  Thee  :  all  creatures  do  justly  take  arms 
against  me. 

Unto  me  therefore  shame  and  contempt 
are  justly  due  :  but  unto  Thee  praise  honour 
and  glory.  And  unless  I  school  myself  with 
cheerful  willingness  to  be  despised  and  forsaken 
of  all  creatures,  and  to  seem  entirely  nothing  ;  I 
cannot  obtain  inward  peace  and  stability :  nor 
be  spiritually  enlightened  nor  fully  united  unto 
Thee. 

THAT    OUR    PEACE    IS    NOT   TO 

BE    SET    ON    MEN 

CHAPTER      XLII 

SON.  If  thou  art  drawn  to  rest  thy  peace  on 
any  person  by  feeling  or  familiar  inter- 
course :  thou  wilt  become  unstable  and  enmeshed. 
But  if  thou  apply  thyself  unto  the  ever-living 
and  abiding  Truth  :  the  desertion  or  death  of  a 
friend  will  not  grieve  thee.  Thy  love  for  thy 
friend  should  be  grounded  in  Me  ;  and  for  My 
sake  shouldest  thou  love  those  who  seem  good 
unto  thee  :  and  very  dear  in  this  life.  Without 
Me  friendship  has  no  strength  nor  continuance; 
neither  is  that  love  true  and  pure :  which  is  not 
knit  by  Me.     So  dead  shouldest  thou  be  to  such 


ch.  xlii.  THE  ECCLESIASTICAL  MUSIC  277 

affection  for  beloved  men  :  that  so  far  as  thou 
art  concerned  thou  wouldest  choose  to  be 
without  all  human  company. 

Man  approaches  the  nearer  unto  God  :  the 
farther  he  retires  from  all  earthly  comfort.  And 
he  mounts  higher  towards  God :  as  he  sinks 
lower  into  himself  and  grows  viler  in  his  own 
eyes.  But  he  that  ascribes  any  good  unto 
himself;  hinders  God's  grace  from  coming  into 
him  :  because  the  grace  of  the  Holy  Spirit  ever 
seeks  a  humble  heart. 

If  thou  couldest  perfectly  annihilate  thyself 
and  empty  thyself  of  all  created  love :  then 
should  I  overflow  into  thee  with  great  grace.1 
When  thou  lookest  to  creatures :  the  sight  of 
the  Creator  is  withdrawn  from  thee. 

Learn  in  all  things  to  master  thyself  for  the 
sake  of  thy  Creator  :  then  shalt  thou  be  able  to 
attain  unto  divine  knowledge.  All  inordinate 
love  and  regard  be  it  never  so  slight :  keeps 
back  from  the  highest  and  pollutes. 

1  Tunc  deberem  in  te  cum  magna  gratia  tmanare.  This  is 
perhaps  the  best  instance  of  the  use  of  debeo  in  the 
sense  of  the  auxiliary  should,  without  any  notion  of 
obligation.  Other  cases  are  iv.  23,  non  deberet  tarn 
facilis  in  me  turbatio  oriri  :  ii.  7,  Jesus  deberet  libenter  tecum 
habit  are  :  ii.  5,  si  debes  habere  pacem.  It  is  the  most 
striking  of  the  Germanisms  which  form  a  strong 
point  in  the  Kempist  case.  See  Hirsche,  Prolegomena 
iii.  p.  3. 


278  THE  IMITATION  OF  CHRIST  bk.  iv. 

AGAINST  VAIN    AND    SECULAR 
KNOWLEDGE 

CHAPTER    XLIII 

CON.  Let  not  the  fine  and  subtle  sayings 
^  of  men  bewitch  thee.  For  the  Kingdom 
of  God  is  not  in  word  :  but  in  power.'  Hearken 
to  My  words  which  kindle  hearts  and  enlighten 
minds  :  which  bring  compunction  and  supply 
variety  of  consolation. 

Never  read  thou  the  word :  in  order  to  appear 
more  learned  or  wiser.  Study  the  mortification 
of  thy  vices  :  for  this  will  profit  thee  more 
than  the  knowledge  of  many  knotty  questions. 
When  thou  hast  read  and  learned  many  things  : 
thou  must  ever  return  to  the  one  Beginning. 
I  am  He,  that  teacheth  man  knowledge  ;2  and  I 
bestow  a  clearer  understanding  on  little  children  : 
than  can  be  taught  by  man.  He  to  whom  I 
speak  shall  quickly  be  wise  :  and  shall  profit 
much  in  the  Spirit. 

Woe  to  them  that  enquire  many  curious  things 
of  men  :  and  take  small  care  about  the  way  of 
serving  Me.  The  time  will  come  when  the 
Master  of  masters  Christ  the  Lord  of  Angels 
shall  appear,  to  hear  the  lessons  of  all  :  that 
is  to  examine  the  conscience  of  every  one  ;  and 
then  will  He  search  Jerusalem  with  candles  :3 
and  the  hidden  things  of  darkness  shall  be  laid 
open,4  and  the  logic  of  tongues  shall  be  hushed. 

1  I  Cor.  iv.  20.  2  Psal.  xciv.  (xciii.)  10. 

3  Zeph.  i.  12.  4  1  Cor.  iv.  5. 


ch.  xliii.  THE  ECCLESIASTICAL  MUSIC  279 

,  I  am  He  who  in  one  instant  lifts  up  the 
humble  mind  ;  to  understand  more  reasonings 
of  eternal  Truth  :  than  if  one  had  studied  ten 
years  in  the  schools.  I  teach  without  noise  of 
words,  without  confusion  of  opinions  :  without 
pride  of  emulation,  without  fence  of  logic.  I 
am  He  who  teaches  men  to  despise  the  earthly 
to  weary  of  the  present  ;  to  seek  the  eternal, 
to  know  the  eternal  :  to  flee  honours,  to  endure 
offences  ;  to  place  all  hope  in  Me,  out  of  Me 
to  desire  nothing  :  and  above  all  things  ardently 
to  love  Me. 

For  there  was  one  who  by  loving  me  in  his 
inmost  soul,  learned  divine  truths  :  and  spoke 
marvels.  He  made  greater  progress  by  forsaking 
all  things  :  than  by  studying  subtle  niceties. 

But  to  some  men  I  speak  plain  truths  to 
others  special  secrets  ;  to  some  I  gently  shew 
Myself  in  signs  and  figures  :  whilst  to  some  I 
reveal  mysteries  in  much  light.  The  voice  of 
books  is  one  but  informs  not  all  alike  ;  for  I 
within  am  the  teacher  of  the  Truth  the  searcher 
of  the  heart  the  discerner  of  thoughts,  the 
prompter  of  actions  :  distributing  to  every  man 
as  I  judge  meet.1 

1  1  Cor.  xii.  11. 


280  THE  IMITATION  OF  CHRIST  bk.  iv. 

OF    NOT    DRAWING    TO    OURSELVES 
OUTWARD   THINGS 

CHAPTER    XLIV 


CON.  In  many  things  thou  must  be  ignorant, 
^  and  reckon  thyself  as  one  dead  upon  the 
earth,  to  whom  the  whole  world  is  crucified.1 
Many  things  too  thou  must  pass  by  with  a  deaf 
ear,  and  think  the  more,  of  those  which  belong 
unto  thy  peace. 

It  is  better  to  turn  away  one's  eyes  from 
unpleasing  subjects,  and  leave  each  person  to  his 
own  opinion,  than  become  a  slave  to  wrangling 
debates.  If  thou  standest  well  with  God,  and 
lookest  toward  His  judgment,  thou  shalt  easily 
bear  defeat. 

II 

O  Lord,  to  what  a  pass  are  we  come  ? 
Behold  men  weep  for  a  temporal  loss  ;  for  a 
pitiful  gain  they  toil  and  run  :  while  spiritual 
loss  is  forgotten,  and  hardly  at  last  do  men 
turn  back  home.  That  which  little,  or  nothing 
avails  is  studied,  and  that  which  is  especially 
necessary,  is  carelessly  passed  over  °.  because  the 
whole  man  slides  off  to  outward  things  and  unless 
he  speedily  gets  sense,  he  wallows  in  them  and 
is  content. 

1  Gal.  vi,  14. 


H.xlv.THE  ECCLESIASTICAL  MUSIC  281 

THAT  CREDIT  IS  NOT  TO  BE  GIVEN 
TO  ALL  AND  THAT  MAN  IS  PRONE 
TO   OFFEND  IN  WORDS 

CHAPTER    XLV 


Z^*  RANT   me  help    Lord   in  tribulation,   for 
^-^      vain  is  the  help  of  man.1 

How  often  have  T  not  met  with  faithfulness 
there,  where  I  thought  myself  sure  of  it.  How 
often  too  have  I  found  it  there,  where  I  least 
expected  it.  It  is  vain  therefore  to  have  hope 
in  men,  but  the  salvation  of  the  righteous  is  in 
Thee  O  God. 

Blessed  be  Thou  O  Lord  my  God,  in  all 
things  that  befall  us. 

We  are  weak  and  unstable,  quickly  are  we 
deceived  and  quite  changed.  What  man  is 
there,  that  is  able  in  all  things  so  warily  and 
circumspectly  to  keep  himself,  as  never  to  come 
into  any  deception  or  perplexity  ?  But  he  that 
trusts  in  Thee  O  Lord,  and  seeks  Thee  with  a 
single  heart,  does  not  so  easily  slip.  And  if  he 
fall  into  any  tribulation,  be  he  never  so  deeply 
entangled,  yet  shall  he  quickly  through  Thee  be 
delivered,  or  by  Thee  be  comforted :  for  Thou 
wilt  not  abandon  him  that  hopes  in  Thee  even 
to  the  end. 

Rare  is  the  loyal  friend,  that  stands  fast  in  all 
1  Psal.  lx  .  11  (lix.  13). 


282  THE  IMITATION  OF  CHRIST  bk.  iv. 

his  friend's  distresses.  Thou  O  Lord,  Thou 
alone  art  most  trusty  at  all  times,  and  there  is 
none  other  like  unto  Thee. 

II 

O  how  wise  was  that  holy  soul,  which  said. 
My  mind  is  firmly  settled,  and  grounded  in 
Christ.1  If  thus  it  were  with  me,  the  fear  of 
man  would  not  so  easily  vex  me,  nor  darts  of 
words  alarm  me. 

Who  can  foresee,  who  can  guard  against 
future  evils  ?  If  even  the  foreseen  often  hurt  us, 
how  cruelly  must  the  unforeseen  wound  us  ?  But 
wretch  as  I  am  why  did  I  not  read  my  future 
better  ?  why  too  did  I  so  lightly  give  credit  to 
others  ?  But  we  are  men,  and  nothing  but  frail 
men,  even  though  we  are  thought  and  called 
angels  by  many.  Whom  shall  I  trust  Lord  ? 
whom,  but  Thee  ?  Thou  art  the  Truth,  which 
never  deceives,  nor  can  be  deceived.  And  on 
the  other  hand  every  man  is  a  liar,2  weak,  in- 
constant, and  ready  to  fall  especially  in  words  : 
and  therefore  we  must  hardly  give  instant  belief, 
even  to  that  which  on  the  face  of  it  seems  to 
sound  right. 

For  wisely  hast  thou  warned  us  to  beware  of 
men  ;3  and  that  a  man's  foes  are  they  of  his  own 

1  The  words  are  those  of  St  Agatha,  who  was 
martyred  at  Catana,  in  the  persecution  of  Decius, 
a.d.  251.  See  the  Bollandist  Acta  Sanctorum,  Febr.  5, 
iii.  615. 

2  Psal.  cxvi.  11  (cxv.  2):  Rom.  iii.  4. 

3  Matt.  x.  17. 


h.  xlv.  THE  ECCLESIASTICAL  MUSIC  2S3 

household  r1  and  not  to  give  credit  if  one  should 
say  Lo  here  or  Lo  there.2  My  hurt  has  been 
my  instructor :  and  would  it  may  teach  mc 
caution  and  not  folly.3  Be  wary  saith  one  be 
wary  :  keep  to  thyself  what  I  say  to  thee.  And 
whilst  I  hold  my  peace  and  think,  the  thing 
secret ;  he  himself  cannot  keep  that  which  he 
desired  me  to  keep  :  but  presently  betrays  both 
me  and  himself  and  is  gone.  From  such  vain 
talk  and  from  men  of  indiscretion  O  Lord 
deliver  me  that  I  neither  fall  into  their  hands : 
nor  ever  do  the  like.  Put  a  true  and  trusty 
word  in  my  mouth  :  and  keep  far  from  me  a 
crafty  tongue.  What  I  do  not  like  to  suffer  :  I 
ought  by  all  means  to  shun. 

Ill 

0  how  good  is  it  and  fruitful  of  peace,  to  be 
silent  about  other  men ;  and  not  to  believe 
indifferently  all  that  is  said,  nor  carelessly  hand 
on  reports  :  to  lay  one's  self  open  to  few  ;  and 
ever  seek  Thee  who  readest  the  heart,4  and  not 
to  be  carried  about  with  every  wind  of  words  :5 
but  to  desire  that  all  things  both  within  and 
without  be  accomplished  according  to  the  plea- 
sure of  Thy  will. 

How  safe  is  it  for  the  keeping  of  heavenly 
grace  to  avoid  human  shew  ;    and  not  to  pursue 

1  Micah  vii.  6  :   Matt.  x.  36. 

2  Matt.  xxiv.  23  :   Mark  xiii.  21  :  Luke  xvii.  23. 

3  Psal.  xxi.  3  (Vulgate). 

4  Prov.  xxiv.  12.  5  Eph.  iv.  14. 


284  THE  IMITATION  OF  CHRIST  bk.  iv. 

those  things  which  seem  to  cause  admiration 
from  without :  but  follow  with  all  diligence  the 
things  which  bring  amendment  of  life  and  zeal. 
How  many  has  it  spoiled  that  their  excellence  . 
was  known  and  too  soon  commended ;  how  rich 
has  been  the  profit  of  grace  guarded  by  silence 
in  this  frail  life  :  which  as  we  are  taught  is  all 
temptation  and  warfare.1 

OF     PUTTING      OUR     TRUST      IN    GOD 
WHEN    DARTS    OF    WORDS   ASSAIL    US 

CHAPTER    XLVI 

CON.      Stand  firm  and  trust  in  Me. 

For  what  are  words  but  words  ?  They 
fly  through  the  air  :  but  they  cannot  hurt  a  stone. 
If  thou  art  guilty :  think  that  thou  wouldest 
gladly  amend  thyself.  If  conscience  reproach 
thee  not :  consider  that  thou  wouldest  gladly 
suffer  this  for  God's  sake.  Little  enough  it  is 
to  suffer  sometimes  at  least  from  words  :  since 
thou  hast  not  yet  the  courage  to  endure  hard 
blows.  And  why  do  such  trifles  go  to  thy 
heart;  but  because  thou  art  yet  carnal,  and 
regardest  men  more  than  thou  oughtest  ?  For 
because  thou  art  afraid  of  being  despised  thou  art 
unwilling  to  be  reproved  for  thy  faults :  and 
seekest  the  shelter  of  excuses. 

But  look  better  into  thyself,  and  thou  shalt 
acknowledge  that  the  world  is  yet  alive  in  thee  : 
and   a   vain   desire   to   please   men.      For  when 

1  Job  vii.  i.  (Vulgate  and  LXX.  combined). 


h.  xlvi.  THE  ECCLESIASTICAL  MUSIC  2S5 

thou  shrinkest  from  being  abased  and  confounded 
for  thy  faults  ;  it  is  evident  thou  art  neither  truly 
humble  :  nor  truly  dead  to  the  world,  nor  the 
world  crucified  to  thee.  But  do  thou  give  ear 
to  My  word  :  and  thou  shalt  not  care  for  ten 
thousand  words  of  men.  Behold  if  all  were 
spoken  against  thee  that  could  be  most  maliciously 
invented ;  what  would  it  hurt  thee,  if  thou 
wouldest  suffer  it  to  pass  entirely  by  thee,  and 
count  it  no  more  than  a  mote  ?  could  it  so  much 
as  pluck  one  hair  from  thy  head  .?1 

But  he  that  has  no  heart  within  nor  has  God 
before  his  eyes  :  is  easily  vexed  with  a  word  of 
dispraise.  Whereas  he  that  trusteth  in  Me  nor 
desires  to  stand  in  his  own  judgment :  shall  be 
free  from  the  fear  of  men.  For  I  am  the 
Judge  and  the  Discerner  of  all  secrets  ;2  I  know 
how  the  matter  passed  :  I  know  who  did  the 
wrong  and  who  suffered  it.  From  Me  came  forth 
that  word  ;  by  My  permission  did  this  happen  : 
that  the  thoughts  of  many  hearts  may  be  re- 
vealed.3 I  shall  judge  the  guilty  and  the 
innocent :  but  by  a  secret  judgment  I  have 
thought  fit  to  prove  them  both  beforehand. 

The  witness  of  men  often  deceives ;  My 
judgment  is  true  :  it  shall  stand  and  shall  not 
be  overthrown.  For  the  most  part  it  lies  hid 
and  is  manifest  in  special  but  to  few  ;  yet  it  never 
errs  nor  can  err  :  although  to  the  eyes  of  the 
foolish  it  may  seem  not  right.     To  Me  therefore 

1  Luke  xxi.  18  :  Acts  xxvii.  34. 

2  Dan.  xiii.  42  (Vulgate).  3  Luke  ii.  35. 


286  THE  IMITATION  OF  CHRIST  bk.  iv 

men  ought  to  appeal  in  every  judgment :  and  not 
to  lean  on  their  own  opinion.  For  the  just  man 
will  not  be  disturbed  :  whatsoever  befalls  him1 
from  God.  Even  if  an  unjust  charge  be  laid 
against  him :  he  will  not  greatly  care.  Nor 
again  will  he  vainly  exult :  if  through  others  he 
be  justly  vindicated.  For  he  remembers  that  I 
am  He  that  searches  the  hearts  and  reins  :2  and 
judges  not  according  to  the  face  and  human 
appearance.3  For  oftentimes  that  is  found  blame- 
worthy in  My  sight :  which  in  the  judgment  of 
men  is  thought  to  be  commendable. 

0  Lord  God  Thou  just  judge  strong  and 
patient,4  Thou  who  knowest  the  frailty  and 
wickedness  of  men ;  be  Thou  my  strength  and 
all  my  confidence :  for  my  conscience  suffices 
me  not.  Thou  knowest  what  I  know  not :  and 
therefore  under  all  blame  I  ought  to  have 
humbled  myself  and  borne  it  meekly.  Of  Thy 
mercy  then  forgive  me,  whenever  I  have  acted 
otherwise :  and  once  again  grant  me  the  grace 
of  larger  endurance.  For  Thy  overflowing 
pity  is  a  surer  way  to  obtain  pardon  :  than  any 
fancied  righteousness  of  my  own  to  excuse  my 
latent  misgivings.  Although  I  know  nothing 
by  myself:  yet  I  cannot  hereby  justify  myself:5 
for  without  Thy  mercy  in  Thy  sight  shall  no 
man  living  be  justified.6 

1  Prov.  xii.  21.  2  Rev.  ii.  23  :  Psal.  vii.  9  (10). 

3  1  Sam.  xvi.  7:  John  vii.  24. 

4  Psal.  vii.  12  (Vulgate).  5  1  Cor.  iv.  4. 
6  Psal.  cxliii.  (cxlii.  2). 


xlvii.  THE  ECCLESIASTICAL  MUSIC  287 

THAT     ALL     GRIEVOUS     THINGS     ARE 
'  TO     BE    ENDURED    FOR    THE    SAKE 
OF    ETERNAL   LIFE 

CHAPTER    XLVII 

I 

CON.  Be  not  wearied  out  by  the  labours 
U  which  thou  hast  undertaken  for  My  sake 
nor  let  tribulations  cast  thee  down  at  all :  but 
let  My  promise  strengthen  and  comfort  thee 
under  every  circumstance.  I  am  well  able  to 
reward  thee,  above  all  degree  and  measure. 

Thou  shalt  not  long  toil  here  :  nor  always  be 
oppressed  with  griefs.  Wait  a  little  while  :  and 
thou  shalt  see  a  speedy  end  of  thine  evils. 
There  will  come  an  hour  :  when  all  toil  and 
tumult  shall  cease.  Poor  and  brief:  is  all  that 
passes  with  time. 

Do  what  thou  hast  to  do  ;  labour  faithfully 
in  My  vineyard :  I  will  be  thy  recompence.1 
Write  read  chant,  mourn  keep  silence  pray ; 
endure  crosses  like  a  man  :  life  eternal  is  worth 
all  these  conflicts  and  greater.  Peace  shall 
come  in  a  day  which  is  known  unto  the  Lord  ; 
and  it  shall  be  not  day  nor  night2  that  is  of 
this  present  time :  but  unfading  light  infinite 
brightness,  steadfast  peace  and  secure  rest. 
Then  thou  shalt  not  say  Who  shall  deliver 
me    from    the    body  of   this    death  ;3    nor    cry 

1  Matt.  xx.  7:   Gen.  xv.  i,  combined. 

2  Zech.  xiv.  7.  a  Rom    vii.  24. 


288  THE  IMITATION  OF  CHRIST  bk.  i* 

Woe  is  me  that  my  sojourning  is  prolonged  :' 
for  death  shall  be  cast  down  headlong,2  and 
there  shall  be  salvation  which  can  never  fail ; 
no  anxiety,  blessed  gladness,  society  sweet  and 
noble. 

II 

O  if  thou  hadst  seen  the  everlasting  crowns 
of  the  saints  in  heaven :  and  with  what  glory 
they  now  rejoice,  who  once  were  esteemed 
by  this  world  as  contemptible  and  in  a  manner 
unworthy  of  life  itself;3  truly  thou  wouldest 
forthwith  humble  thyself  even  to  the  earth, 
and  wouldest  rather  seek  to  be  under  all 
than  to  be  over  one :  neither  wouldest  thou 
covet  this  life's  pleasant  days ;  but  rather 
wouldst  rejoice  to  suffer  affliction  for  God : 
and  esteem  it  thy  greatest  gain  to  be  reputed 
as  nothing  amongst  men. 

0  if  these  things  were  sweet  unto  thee  and 
sank  into  the  bottom  of  thy  heart ;  how 
couldest  thou  dare  so  much  as  once  to  com- 
plain ?  Are  not  all  toils  worth  enduring  for 
life  eternal  ?  It  is  no  small  matter,  to  lose 
or  gain  the  Kingdom  of  God.  Lift  up  thy 
face  therefore  unto  heaven ;  behold,  I  and 
all  My  saints  with  Me :  who  in  this  world 
fought  a  weary  battle.  Now  they  rejoice, 
now  are  they  comforted ;  now  safe  now  at 
rest :  and  shall  dwell  with  Me  without  end 
in  the  Kingdom  of  My  Father. 

1  Psal.  cxx    (cxix.)  5.  2  Is.  xxv.  8  (Vulgate). 

3  Wisdom  iii.  2  :   v.  17. 


ch.xlviii.THE  ECCLESIASTICAL  MUSIC  289 

OF  THE   DAY   OF  ETERNITY  AND  THE 
DIFFICULTIES    OF   THIS  LIFE. 

CHAPTER    XLVIII 

(~\  HOME  most  blessed  in  the  City  above. 
^-^  O  cloudless  day  of  eternity ;  which  no 
night  obscures  :  whose  never  setting  sun  is  the 
Truth  supreme ;  day  ever  joyful  ever  secure  : 
and  nevef  changing  into  its  contrary.  O  that 
that  day  had  dawned  :  and  that  all  these  things 
of  time  had  come  to  an  end. 

To  the  saints  indeed  it  shines  glorious  with 
unfailing  brightness :  but  to  pilgrims  on  the 
earth  only  afar  off  and  as  in  a  glass.1  The 
citizens  of  heaven  know  how  joyful  is  that 
day :  but  the  banished  sons  of  Eve  bewail 
the  bitterness  and  weariness  of  this. 

The  days  of  this  life  are  few  and  evil  ;2  full 
of  sorrows  and  difficulties :  where  man  is  de- 
filed by  many  sins,  ensnared  by  many  passions ; 
held  fast  by  many  fears,  racked  by  many  cares : 
distracted  by  many  questionings,  entangled  by 
many  vanities ;  compassed  about  with  many 
errors,  worn  away  with  many  labours  burdened 
with  temptations :  weakened  by  pleasures, 
tormented  by  want. 

O  when  shall  these  evils  have  an  end ; 
when  shall  I  be  freed  from  the  miserable 
bondage  of  vices  ?  when  shall  I  be  mindful 
Lord  of  Thee  alone  ;   when  shall  I  fully  rejoice 

1  1  Cor.  xiii.  12.  2  Gen.  xlvii.  9. 

T 


29o  THE  IMITATION  OF  CHRIST  bk.  it. 

in  Thee  ?  When  shall  I  enjoy  true  freedom 
without  a  hindrance,  without  trouble  of  mind 
or  body  ?  When  shall  I  have  solid  peace 
peace  undisturbed  and  secure ;  peace  within 
and  peace  without,  peace  every  way  assured  ? 

Good  Jesu  when  shall  I  stand  to  behold 
Thee,  when  shall  I  gaze  upon  the  glory  of 
Thy  Kingdom ;  when  wilt  Thou  be  unto 
me  all  in  all  .?1  O  when  shall  I  be  with 
Thee  in  Thy  Kingdom ;  which  Thou  hast 
prepared  for  Thy  beloved  ones  from  all 
eternity  ?2  I  am  left  a  poor  and  banished 
man  in  the  land  of  enemies  :  where  there  are 
daily  wars,  and  great  calamities.  Comfort  my 
banishment ;  assuage  my  sorrow  :  for  my  whole 
desire  sighs  after  Thee. 

For  all  is  a  burden  to  me :  whatsoever  this 
world  offers  for  consolation.  I  long  to  enjoy 
Thee  in  my  heart  of  hearts  :  but  I  cannot  lay 
hold  of  Thee.  I  yearn  to  clasp  the  heavenly  : 
but  cares  of  earth  and  unmortified  passions  weigh 
me  down.  With  the  mind  I  would  rise  above 
all  things  :  but  by  the  flesh  I  am  enforced  against 
my  will  to  be  beneath  them.  Thus  unhappy 
man  that  I  am3  I  fight  against  myself ;  and 
am  become  a  burden  to  myself:4  whilst  my 
spirit  seeketh  to  be  above  and  my  flesh  to  be 
below. 

O  what  do  I  inwardly  suffer  whilst  in  my 
mind  I  dwell  on  things  heavenly  :   and  presently 

1  i  Cor.  xv.  28.  2  Matt.  xxv.  34. 

3  Rom.  vii.  24.  4  Job  vii.  20. 


ch.xlviii.THE  ECCLESIASTICAL  MUSIC  291 

a  swarm  of  carnal  thoughts  besieges  me  while  I 
pray.  My  God  be  not  Thou  far  from  me  :l 
nor  turn  away  in  wrath  from  Thy  servant.2 
Cast  forth  Thy  lightning  and  disperse  them  : 
shoot  out  Thine  arrows3  and  let  all  the  vain 
fancies  of  the  Enemy  be  confounded.  Call 
home  my  senses  unto  Thee  :  make  me  to  forget 
all  worldly  things :  enable  me  to  cast  away 
speedily  and  with  scorn  my  sensual  dreams. 
Succour  me  Thou  Eternal  Truth :  that  no 
vanity  may  shake  me ;  come  Thou  heavenly 
Sweetness  :  and  let  all  impurity  flee  before  Thy 
face. 

Pardon  me  also  and  in  mercy  deal  gently 
with  me :  as  often  as  in  prayer  I  dwell  on 
aught  but  Thee.  For  truly  I  confess :  that 
I  am  wont  to  yield  to  many  distractions.  For 
often  I  am  not  there,  where  I  am  bodily  standing 
or  sitting ;  but  there  I  am  :  whither  my  thoughts 
do  carry  me.  Where  my  thoughts  are  there 
am  I  :  there  most  usually  are  my  thoughts, 
where  my  affection  is.  That  readily  occurs  to 
me  :  which  naturally  brings  delight  or  by  custom 
is  pleasing. 

And  for  this  cause  Thou  that  art  Truth 
hast  plainly  said.  For  where  thy  treasure  is  : 
there  thy  heart  is  also.4  If  I  love  heaven  : 
I  willingly  muse  on  heavenly  things.  If  I 
love  the  world  ;  I  rejoice  with  the  felicity  of 
the  world  :  and  grieve  for  the  adversities  thereof. 

1  Psal.  lxxi.  (lxx.)  12.  2  Psal.  xxvii.  (xxvi.)  9. 

3  Psal.  cxliv.  (cxliii.)  6.        4  Matt.  vi.  21. 


292  THE  IMITATION  OF  CHRIST  bk.  if 

If  I  love  the  flesh  :  I  often  imagine  the  things 
of  the  flesh.  If  I  love  the  Spirit :  I  delight 
to  think  on  things  spiritual.  For  whatsoever 
I  love  ;  thereof  do  I  gladly  speak  and  hear  : 
and  carry  home  with  me  the  ideas  thereof. 

But  blessed  is  the  man,  who  for  Thy  sake 
Lord  gives  all  created  things  leave  to  depart ; 
who  does  violence  to  nature  :  and  through 
fervour  of  the  spirit  crucifies  the  lusts  of  the 
flesh  ;  that  so  with  serene  conscience  he  may 
offer  a  pure  prayer  unto  Thee  :  and  may  be 
worthy  to  stand  among  the  choirs  angelical, 
where  no  earthly  thing  can  find  a  place  of  those 
that  are  within  or  those  that  are  without. 

OF  THE  DESIRE  OF  EVERLASTING 
LIFE  AND  WHAT  REWARDS  ARE 
PROMISED  TO  THOSE  THAT  STRIVE 

CHAPTER    XLIX 
I 

CON.  When  thou  perceivest  the  desire  of 
^  eternal  bliss  to  be  poured  on  thee  from 
above,  and  longest  to  depart  out  of  the  tabernacle 
of  the  body,1  that  thou  mayest  be  able  to  gaze 
upon  My  brightness2  without  shadow  of  turning:3 
open  thy  heart  wide  and  receive  this  holy  inspir- 
ation with  thy  whole  desire.  Give  great  thanks 
to  the  heavenly  goodness  :  which  treats  thee 
with  such  condescension  ;  which  visits  thee  with 

1  2  Cor.  v.   i  :    2  Peter  i.  13.  2  John  xvii.  24. 

3  James  i.  17. 


ch.xl.x.THE  ECCLESIASTICAL  MUSIC  293 

mercy  arouses  thee  to  fervour  sustains  thee  with 
power  :  lest  through  thine  own  weight  thou  sink 
down  to  earthly  things.1  For  thou  dost  not 
receive  this  by  thy  own  study  or  endeavour :  but 
by  the  mere  condescension  of  heavenly  grace 
and  divine  regard  ;  to  the  end  that  thou  mayest 
make  progress  in  virtues  and  in  greater  humility: 
and  gird  thyself  for  future  conflicts  ;  earnestly 
striving  to  cleave  unto  Me  with  the  whole 
affection  of  thy  heart:  and  to  serve  Me  with 
ardent  willingness. 

II 
Son.  Often  the  fire  burns  :  but  without 
smoke  no  flame  goes  up.  So  likewise  the 
desires  of  some  men  burn  towards  heaven : 
and  yet  they  are  not  free  from  temptation  of 
carnal  inclination.  And  therefore  they  are  not 
simply  acting  for  the  honour  of  God  :  in  the 
earnest  requests  that  they  offer  to  Him.  Such 
often  is  thy  desire  also :  which  thou  didst 
pretend  would  be  so  earnest.  For  this  is  not 
pure  and  perfect :  which  is  alloyed  with  personal 
interest. 

Ask  not  for  that  which  is  delightful  and 
advantageous  to  thee ;  but  for  that  which  is 
acceptable  and  honourable  to  Me :  for  if  thou 
judgest  aright,  thou  shouldest  prefer  and  follow 
My  appointment  rather  than  thine  own  desire 
or  any  thing  that  is  desired. 

I  know  thy  desire  :   and  have  often  heard  thy 

1  Compare  St  Augustine,  Confessions,  vii.  17,  moxque 
diripiebat    abs   te  pondere  meo. 


294  THE  IMITATION  OF  CHRIST  bk.  iv. 

groans.  Already  thou  longest  to  be  in  the 
freedom  of  the  glory  of  the  sons  of  God j1 
already  dost  thou  delight  in  the  eternal  home 
and  joyful  fatherland  of  heaven  :  but  that  hour 
is  not  yet  come ;  still  there  is  another  time : 
and  that  a  time  of  war  a  time  of  toil  and  trial. 
Thou  desirest  to  be  rilled  with  the  supreme 
Good  :  but  thou  canst  not  reach  it  yet.  I  am : 
wait  thou  for  me  saith  the  Lord  until  the 
Kingdom  of  God  shall  come.2 

Thou  art  still  to  be  tried  upon  earth  :  and  to 
be  disciplined  in  many  things.  Comfort  shall  at 
times  be  given  thee  :  but  the  abundant  fulness 
thereof  shall  not  be  granted.  Be  strong  there- 
fore and  stout  :3  as  well  in  doing  as  in  suffering 
what  nature  likes  not.  Put  on  the  new  man  :4 
and  be  changed  into  another  man.5 

Do  often  what  thou  wouldest  not :  and  leave 
undone  what  thou  wouldest.  What  pleases 
others  shall  speed :  what  pleases  thee  shall 
not  advance.  What  others  say  shall  be 
heard :  what  thou  sayest,  shall  be  accounted 
nothing.  Others  shall  ask  and  have :  thou 
shalt  ask  but  not  obtain.  Others  shall  be  great 
in  the  praise  of  men :  but  about  thee  there  shall 
nothing  be  said.  To  others  this  or  that  shall  be 
committed  :  but  thou  shalt  be  reckoned  of  no 
use.  At  this  nature  will  sometimes  be  troubled  : 
and  it  is  a  great  thing,  if  thou  bear  it  in  silence. 

1  Rom.  viii.  21. 

2  Zeph.  iii.  8:  Luke  xxii.  18,  combined. 

3  Joshua  i.  7.  4  Eph.  iv.  24.        5  1  Sam.  x.  6. 


ch.  xlix.  THE  ECCLESIASTICAL  MUSIC  295 

In  these  and  many  such  like  ways  the  faithful 
servant  of  the  Lord  is  tried  :  how  far  he  can 
deny  and  break  himself  in  all  things.  There 
is  scarcely  any  thing  wherein  thou  hast  such 
need  to  die  as  in  seeing  and  bearing  those  things 
that  cross  thy  will :  especially  when  that  which 
seemeth  unto  thee  inconvenient  or  useless  is  laid 
on  thee  as  a  command.  And  because  being  under 
authority  thou  darest  not  resist  the  higher  power  ; 
it  seems  hard  to  thee  to  walk  at  another's 
beck  :  and  to  give  up  all   thine  own   opinion. 

But  consider  son  the  fruit  of  these  toils,  the 
end  so  near  and  the  reward  exceeding  great ; 
and  thou  wilt  not  grudge  to  bear  them :  but 
wilt  have  in  patience  the  strongest  consolation.1 
For  instead  of  that  little  of  thy  will  which  now 
thou  willingly  forsakest :  thou  shalt  always 
have  thy  will  in  heaven.  There  thou  shalt  find 
all  that  thou  wilt,  all,  that  thou  canst  desire : 
there  thou  shalt  have  within  thy  reach  all  good, 
without  fear  of  losing  it.  There  shall  thy  will 
be  ever  one  with  Mine :  shall  not  desire  any 
outward  or  personal  gain.  There  none  shall 
withstand  thee,  none  shall  complain  of  thee, 
none  shall  hinder  thee,  nought  will  come  in 
thy  way ;  but  all  things  thou  canst  desire  shall 
be  there  together  present :  and  refresh  thy  whole 
affection  and  fill  it  up  to  the  brim.  There  I 
will  give  thee  glory  for  the  reproach  which  thou 
didst  suffer ;  the  robe  of  praise2  for  heaviness  : 
for   the  lowest  place  a  kingly  throne  for  ever. 

1  Heb.  vi.  18.  2  Is.  lxi.  1. 


296  THE  IMITATION  OF  CHRIST  bk.  iv. 

There  shall  the  fruit  of  obedience  be  seen ;  the 
labour  of  penance  shall  rejoice :  and  humble 
subjection  shall  be  gloriously  crowned. 

At  present  then  bend  thyself  humbly  under 
the  hand  of  all ;  and  care  not  who  said  this  or 
commanded  it :  but  take  especial  care  ;  that 
whether  thy  prelate  or  thy  inferior  or  thine  equal 
require  any  thing  of  thee  or  but  hint  a  wish, 
thou  take  it  all  in  good  part :  and  with  a  sincere 
resolve  endeavour  to  fulfil  it. 

Let  one  seek  this  another  that ;  let  one  glory 
in  this,  another  in  that,  and  be  praised  a  thousand 
thousand  times  :  but  do  thou  rejoice  neither  in 
this  nor  in  that ;  but  in  the  contempt  of  thy- 
self: and  in  the  good  pleasure  and  honour  of 
Me  alone. 

This  is  what  thou  art  to  wish  :  that  whether 
by  life  or  by  death  God  may  be  always  glorified 
in  thee.1 

HOW  A  DESOLATE  PERSON  OUGHT 
TO  PLACE  HIMSELF  IN  THE  HANDS 
OF    GOD 

CHAPTER    L 
I 

ORD  God  Holy  Father  be  Thou  now  and 
-*-^  for  ever  blessed  ;  because  what  Thou  wilt 
is  done:  and  what  Thou  doest  is  good.  Let 
Thy  servant  rejoice  in   Thee ;    not   in  himself 

1  Phil.  i.  20. 


:h.  l.  THE  ECCLESIASTICAL  MUSIC   297 

nor  in  any  thing  else  :  for  Thou  alone  art  true 
gladness  ;  Thou  art  my  hope  and  my  crown  : 
Thou  my  joy  and  my  honour  O  Lord. 

What  hath  Thy  servant ;  but  what  he  hath 
received  from  Thee1  even  without  any  merit  of 
his  ?  Thine  is  all  that  Thou  hast  given,  and  that 
Thou  hast  made. 

I  am  poor  and  in  troubles  from  my  youth  ;2 
and  my  soul  is  sorrowful  sometimes  even  unto 
tears  :  sometimes  also  my  spirit  is  disquieted  by 
reason  of  impending  sufferings.  I  long  after  the 
joy  of  peace  ;  I  cry  for  the  peace  of  Thy  sons, 
who  are  fed  by  Thee  in  the  light  of  consolation. 
If  Thou  give  peace,  if  Thou  pour  into  me  holy 
joy ;  the  soul  of  Thy  servant  shall  be  full  of 
melody :  and  devout  in  Thy  praise.  But  if 
Thou  withdraw  Thyself  as  so  often  Thou 
dost ;  he  will  not  be  able  to  run  the  way  of  Thy 
commandments  :3  but  rather  he  will  bow  his 
knees  and  smite  his  breast ;  because  it  is  not 
now  with  him  as  yesterday  and  the  day  before 
when  Thy  candle  shined  upon  his  head  :4  and 
under  the  shadow  of  Thy  wings  he  was  protected 
from  the  temptations  which  assaulted  him. 

II 

0  righteous  Father  and  ever  to  be  praised: 
the  hour  is  come  that  Thy  servant  is  to  be  tried.5 
O  beloved  Father  :    meet  it  is  that  in  this  hour 

1  1  Cor.  iv.  7.        2  Psal.  lxxxviii.  15  (lxxxvii.  16). 
3  Psal.  cxix.  (cxviii.)  32.  4  Job  xxix.  3. 

5  John  xvii.  1. 


298  THE  IMITATION  OF  CHRIST  bk.  iv. 

Thy  servant  should  suffer  for  Thy  sake.  O 
Father  evermore  to  be  adored  the  hour  is  come 
which  from  all  eternity  Thou  didst  foreknow 
should  come ;  that  for  a  little  time  Thy  servant 
should  be  distressed  without :  but  should  ever 
live  with  Thee  within.  That  he  should  be  for 
a  little  while  held  cheap  ;  and  humbled  and  fail 
in  the  sight  of  men  :  be  wasted  with  sufferings 
and  languors  ;  that  he  may  rise  again  with  Thee 
in  the  dawn  of  the  new  light :  and  be  glorified 
in  heaven. 

Holy  Father  ;  so  hast  Thou  appointed  it  and 
so  wilt  Thou  have  it :  and  that  is  done  which 
Thou  hast  commanded.  For  this  is  a  grace 
to  Thy  friend ;  for  Thy  love  to  suffer  and  be 
afflicted  in  the  world:  whenever  and  by  whom 
soever  Thou  permittest  it  to  befall.  Without 
Thy  counsel  and  providence:  and  without 
cause  nothing  comes  to  pass  in  the  earth.1 
It  is  good  for  me  Lord  that  Thou  hast 
humbled  me2  that  I  may  learn  Thy  righteous 
judgments :  and  put  away  all  haughtiness 
of  heart  and  all  presumption.  It  is  wholesome 
for  me  that  shame  has  covered  my  face  :3 
that  I  may  seek  to  Thee  for  consolation 
rather  than  to  men.  I  have  learned  also 
hereby  to  dread  Thy  unsearchable  judgment ; 
who  afflictest  the  just  with  the  wicked :  yet  not 
without  equity  and  justice.  I  give  Thee  thanks 
for  that  Thou  hast  not  spared  my  sins  ;  but  hast 

1  Job  v.  6  (Vulgate).  2  Psal.  cxix.  (cxviii.)  71. 

3  Psal.  lxix.  7  (lxviii.  8). 


i.   L. 


THE  ECCLESIASTICAL  MUSIC    299 

worn  me  down  with  bitter  stripes  :  inflicting 
sorrows  and  sending  difficulties  within  and 
without. 

There  is  none  else  under  heaven  who  can 
comfort  me  :  but  Thou  only  O  Lord  my  God 
the  heavenly  Physician  of  souls  ;  who  strikest 
and  healest  r1  who  bringest  down  to  hell  and 
bringest  back.2  Thy  discipline  over  me  :  and 
Thy  rod  itself  shall  instruct  me.3  Behold  O 
beloved  Father  I  am  in  Thy  hands :  I  bow 
myself  under  the  rod  of  Thy  correction ;  smite 
my  back  and  my  neck  :  that  I  may  bend  my 
crookedness  to  Thy  will.  Make  me  a  dutiful 
and  humble  disciple  as  Thou  are  wont  to  be 
kind,  that  I  may  be  ever  ready  to  go  if  Thou 
dost  beckon.  Unto  Thy  correction  I  commend 
myself  and  all  that  is  mine :  better  it  is  to  be 
punished  here  than  hereafter. 

Thou  knowest  all  and  several :  and  there  is 
nothing  in  man's  conscience  which  is  hidden 
from  Thee.  Thou  knowest  the  future  before 
it  comes :  and  Thou  needest  not  that  any 
should  teach  or  admonish  Thee  of  what  is 
happening  here  on  earth.  Thou  knowest  what 
is  expedient  for  my  progress  :  and  how  useful 
is  tribulation  for  scouring  off  the  rust  of  sins. 
Do  with  me   according   to  Thy   desired   good 

1  Deut.  xxxii.  39. 

2  Tobit  xiii.  2. 

3  Psal.  xvii.  36  (Vulgate),  but  the  rod  is  a  remini- 
scence from  some  other  passage,  perhaps  Psal.  xxiii. 
(xxii.)  4. 


3oo  THE  IMITATION  OF  CHRIST  bk.  iv. 

pleasure  ;   and  disdain  not  my  sinful  life  :   known 
to  none  so  well  and  clearly  as  to  Thee  alone. 

Grant  me  Lord  to  know  what  I  ought  to 
know,  to  love  what  I  ought  to  love :  to  praise 
what  pleases  Thee  most ;  to  prize  what  to  Thee 
is  precious :  to  reprove  that  which  in  Thy  sight 
is  unclean.  Suffer  me  not  to  judge  after  the 
sight  of  the  outward  eyes  ;  nor  to  give  sentence 
after  the  hearing  of  the  ears  of  ignorant  men  :' 
but  with  true  judgment  to  discern  between  things 
visible  and  spiritual ;  and  above  all  to  be  ever 
searching  after  the  will  of  Thy  good  pleasure. 

The  thoughts  of  men  are  often  deceived  in 
their  judgments  :  the  lovers  of  the  world  too  are 
deceived  in  loving  only  things  visible.  What  is 
a  man  the  better ;  for  being  by  man  deemed 
greater  ?  The  false  man  flatters  the  false,  the 
vain  man  the  vain  the  blind  the  blind  the  weak 
the  weak  and  deceives  while  he  flatters  :  and 
shames  in  truth  by  his  vain  laudation.  For 
what  every  one  is  in  Thy  sight,  that  is  he  and 
no  more :   saith  humble  St  Francis.2 

1  Is.  xi.  3. 

2  See  Bonaventura's  Legenda  S.  Francis  ci,  6  :  He 
studied,  as  Christ's  disciple,  to  become  vile  in  his 
own  and  in  other  men's  eyes,  remembering  how  it 
had  been  said  by  our  great  Master,  That  which  is 
highly  esteemed  amongst  men  is  abomination  in  the 
sight  of  God.  He  was  wont,  too,  to  repeat  a  saying, 
What  every  one  is  in  God's  sight,  that  is  he  and  no 
more.      (184.1.) 


i.  li.  THE  ECCLESIASTICAL  MUSIC   301 

THAT  A  MAN  OUGHT  TO  EMPLOY 
HIMSELF  IN  WORKS  OF  HUMILITY 
WHEN  STRENGTH  IS  WANTING  FOR 
HIGHER   EMPLOYMENT 

CHAPTER    LI 

CON  thou  canst  not  always  stand  fast  in  the 
^  ardent  desire  of  virtues  :  nor  persist  in  the 
higher  degree  of  contemplation  ;  but  thou  must 
sometimes  by  reason  of  original  corruption 
descend  to  inferior  things  :  and  bear  the  burden 
of  this  corruptible  life1  though  against  thy  will 
and  with  weariness. 

As  long  as  thou  earnest  a  mortal  body  :  thou 
shalt  feel  weariness  and  heaviness  of  heart. 
Thou  oughtest  therefore  in  the  flesh  oftentimes 
to  bewail  the  burden  of  the  flesh  :  for  that  thou 
canst  not  employ  thyself  unceasingly  in  spiritual 
studies  and  divine  contemplation. 

At  such  times  it  is  expedient  for  thee  to  flee 
to  humble  and  outward  works :  and  refresh 
thyself  with  good  actions ;  to  expect  with 
firm  confidence  My  coming  and  visitation  from 
above :  to  bear  patiently  thy  banishment  and 
the  dryness  of  thy  mind ;  till  I  shall  again 
visit  thee  :  and  set  thee  free  from  all  anxieties. 
For  I  will  cause  thee  to  forget  thy  toils,  and 
to  enjoy  inward  quietness  ;  I  will  spread  before 
thee  the  pleasant  meadows  of  the  Scriptures  :  that 
with   heart  enlarged    thou  mayest  begin  to  run 

1  2  Mace.  vi.  25. 


3o2  THE  IMITATION  OF  CHRIST  bk.  iv. 

the  way  of  My  commandments.1  And  thou  shalt 
say.  The  sufferings  of  this  present  time  :  are 
not  worthy  to  be  compared  with  the  future  glory 
that  shall  be  revealed  in  us.2 

THAT  A  MAN  OUGHT  NOT  TO  ACCOUNT 
HIMSELF  AS  WORTHY  OF  COMFORT 
BUT  RATHER  AS  DESERVING  OF 
STRIPES 

CHAPTER     LII 

ORD  I  am  not  worthy  of  Thy  consolation  : 
•*-^  nor  of  any  spiritual  visitation.  And  there- 
fore Thou  dealest  justly  with  me  :  when  Thou 
leavest  me  poor  and  desolate.  For  though  I 
could  shed  a  sea  of  tears  :  still  I  should  not 
be  worthy  of  Thy  consolation.  I  am  not  then 
worthy  of  any  thing  but  to  be  scourged  and 
punished  ;  because  grievously  and  often  I  have 
offended  Thee  :  and  in  many  things  have  greatly 
sinned. 

Wherefore  if  the  account  is  justly  balanced  : 
I  am  not  worthy  even  of  the  least  comfort. 
But  Thou  O  gracious  and  merciful  God  who 
wiliest  not  that  Thy  works  should  perish  to 
shew  the  riches  of  Thy  goodness  upon  the 
vessels  of  mercy,3  vouchsafest  even  beyond  all 
his  desert  to  comfort  Thy  servant  above  the 
manner  of  men.  For  Thy  consolations  :  are 
not  like  the  soothing  words  of  men. 

1  Psal.  cxix.  (cxviii.)  32.  2  Rom.  viii.  18. 

3  Rom.  ix.  23. 


lit.  THE  ECCLESIASTICAL  MUSIC  303 

What  have  I  done  Lord  ;  that  thou  shouldest 
bestow  any  heavenly  comfort  upon  me  ?  I 
remember  not  that  I  have  done  any  good ;  but 
that  I  have  been  always  prone  to  sin  :  and  slow 
to  amendment.  It  is  true  :  and  I  cannot  deny 
it.  If  I  should  say  otherwise,  Thou  wouldest 
stand  against  me :  and  there  would  be  none  to 
defend  me.  What  have  I  deserved  for  my  sins; 
but  hell  and  eternal  fire  ?  I  confess  in  very 
truth  that  I  am  worthy  of  all  scorn  and 
contempt :  nor  is  it  fit  that  I  should  be  named 
amongst  Thy  devout  ones.  And  although  I 
be  unwilling  to  hear  this  ;  yet  for  the  truth's 
sake  I  will  against  myself  lay  open  my  sins  : 
that  I  may  the  more  readily  deserve  to  obtain 
Thy  mercy. 

What  shall  I  say  guilty  as  I  am,  and  full 
of  all  confusion  ?  I  have  no  mouth  to  utter 
aught  but  this  word  only  ;  I  have  sinned  Lord 
I  have  sinned  :  have  mercy  on  me,  pardon  me. 
Suffer  me  a  little  that  I  may  bewail  my  grief: 
before  I  go  into  the  land  of  darkness  a  land 
covered  with  the  shadow  of  death.1 

What  dost  Thou  so  severely  require  of  a 
guilty  and  miserable  sinner  ;  as  that  he  be  con- 
trite and  humble  himself  for  his  offences  ?  In 
true  contrition  and  humiliation  of  heart  springs 
hope  of  pardon ;  the  troubled  conscience  is 
reconciled :  lost  grace  is  recovered ;  man  is 
preserved  from  the  wrath  to  come :  and  God 
and  the  penitent  soul  meet  together  in  a  holy  kiss. 

1  Job  x.  20,  21. 


3o4  THE  IMITATION  OF  CHRIST  bk.  iv. 

Humble  contrition  for  sins,  is  an  acceptable 
sacrifice  unto  Thee  O  Lord ::  smelling  far 
sweeter  in  Thy  sight  than  frankincense. 

This  is  also  the  pleasant  ointment2  which 
Thou  wouldest  have  poured  upon  Thy  sacred 
feet :  for  a  contrite  and  humble  heart  Thou  never 
hast  despised. 

There  is  the  place  of  refuge  from  the  face  of 
the  anger  of  the  Enemy ;  there  is  amended  and 
washed  away  :  whatever  guilt  and  pollution  has 
come  from  the  want  of  it. 

THAT  THE  GRACE  OF  GOD  DOTH 
NOT  JOIN  ITSELF  WITH  THOSE 
WHOSE    WISDOM    IS    OF    EARTH 

CHAPTER    LIII 
I 

CON.  My  grace  is  precious:  it  suffers  not 
^  itself  to  be  mingled  with  outward  things, 
or  earthly  consolations.  Cast  away  therefore 
all  hindrances  of  grace :  if  thou  desire  to 
receive  the  infusion  thereof.  Look  out  for  a 
secret  place  for  thyself;  love  to  dwell  alone 
with  thyself:  seek  words  of  comfort  from  no 
man  ;  but  rather  pour  out  devout  prayer  unto 
God  :  that  thou  mayest  keep  thy  mind  in  com- 
punction and  thy  conscience  clean.  Count  the 
whole  world  as  nothing  :  prefer  attendance  upon 

1  Psal.  li.  17  (1.  19).  2  Luke  vii.  38  :  John  xii.  2. 


h.liii.  THE  ECCLESIASTICAL  MUSIC   305 

God  before  all  outward  things.  For  thou  canst 
not  attend  upon  Me  :  and  at  the  same  time  take 
delight  in  things  that  pass  away.  Remove  thy- 
self far  away  from  acquaintance  and  dear  friends  : 
and  deny  thy  mind  all  temporal  comfort.  So 
the  blessed  Apostle  Peter  beseeches  the  faithful 
of  Christ :  to  keep  themselves  in  this  world  as 
strangers  and  pilgrims.1 

O  what  confidence  shall  he  have  at  the  hour 
of  death  :  whom  no  affection  to  any  thing  detains 
in  the  world.  But  what  it  is  to  have  a  heart 
so  estranged  from  all  things,  the  diseased  mind 
can  not  yet  understand  :  nor  does  the  carnal  man 
know  the  freedom  of  the  inward  man.  Not- 
withstanding if  he  would  be  truly  spiritual ;  let 
him  renounce  both  those  who  are  far  off  and 
those  who  are  near  :  and  beware  of  no  man 
more  than  of  himself. 

If  thou  perfectly  master  thyself:  thou  shalt 
very  easily  bring  all  else  under  the  yoke.  The 
perfect  victory  is :  to  triumph  over  ourselves. 
For  he  that  keeps  himself  in  such  subjection, 
that  his  senses  be  obedient  to  reason,  and  his 
reason  in  all  things  to  Me  :  is  truly  conqueror 
of  himself  and  lord  of  the  world. 


II 

If  thou   desire   to   climb  this  height ;     begin 
manfully  and  lay  the  axe  to  the  root  :2  that  thou 

1  1  Pet.  ii.  ii.  2  Luke  iii.  9. 

U 


3o6  THE  IMITATION  OF  CHRIST  bk. 

mayest  pluck  up  and  destroy  the  hidden  inor- 
dinate inclination  to  self  and  to  all  personal 
and  material  good.  From  this  vice  this  in- 
ordinate love  of  self:  springs  almost  all,  that 
must  be  utterly  rooted  out.  If  this  be  once 
mastered  and  subdued  there  will  presently  ensue 
great  peace  and  tranquillity.  But  because  few 
labour  to  be  perfectly  dead  to  themselves,  or 
wholly  go  forth  from  themselves  ;  they  remain 
enmeshed  in  self:  nor  can  they  be  lifted  up  in 
spirit  above  themselves.  But  he  that  desires  to 
walk  freely  with  Me ;  must  mortify  all  his 
corrupt  and  inordinate  affections :  and  cleave 
with  the  longing  of  particular  love  to  no  created 
thing. 

OF    THE    DIFFERENT    MOTIONS    OF 
NATURE   AND    GRACE 

CHAPTER    LIV 

CON  mark  diligently  the  motions  of  Nature 
^  and  of  Grace ;  for  in  a  very  contrary  and 
subtle  manner  do  they  move :  and  hardly  can 
they  be  distinguished  but  by  him  that  is  spiritual 
and  inwardly  enlightened. 

All  men  indeed  desire  that  which  is  good  ; 
and  make  some  show  of  good  in  their  words  and 
deeds  :  and  therefore  under  cover  of  good  many 
are  deceived. 

Nature  is  crafty  and  seduces  many  ensnares 
and  deceives  them  :   and  has  always  self  for  her 


IV. 


h.  liv.  THE  ECCLESIASTICAL  MUSIC  307 

end ;  but  Grace  walks  in  simplicity,  abstains 
from  all  appearance  of  evil,1  shelters  not  under 
deceits  :  does  all  things  purely  for  God's  sake,  in 
whom  also  she  rests  as  her  End. 

Nature  is  loth  to  die  or  to  be  kept  down  or  to 
be  overcome :  or  to  be  in  subjection  or  readily 
to  be  subdued ;  but  Grace  studies  self-mortifica- 
tion :  resists  sensuality,  seeks  to  be  in  subjection  ; 
longs  to  be  defeated,  has  no  wish  to  use  her  own 
liberty :  loves  to  be  kept  under  discipline,  and 
desires  not  to  rule  over  any ;  but  always  to  live, 
stand  and  be  under  God :  and  for  God's  sake 
is  ready  humbly  to  bow  down  to  every  ordinance 
of  man.2 

Nature  strives  for  her  own  advantage  :  and  is 
always  thinking  what  profit  she  may  reap  from 
another  ;  but  Grace  considers  not  what  is  profit- 
able and  commodious  unto  herself :  but  what  may 
be  for  the  good  of  many.3 

Nature  gladly  receives  honour  and  reverence : 
but  Grace  faithfully  attributes  all  honour  and 
glory  unto  God. 

Nature  fears  shame  and  contempt :  but  Grace 
rejoices  to  suffer  reproach  for  the  Name  of 
Jesus.4 

Nature  loves  ease  and  bodily  rest ;  but 
Grace  cannot  be  idle  :  but  cheerfully  embraces 
labour. 

1  1  Thess.  v.  22.  2  1  Pet.  ii.  13. 

3  1  Cor.  x.  33.  4  Acts  v.  41. 


3o8  THE  IMITATION  OF  CHRIST  bk.  it. 

Nature  seeks  to  have  things  exquisite  and 
beautiful :  and  abhors  those  which  are  cheap 
and  coarse ;  but  Grace  delights  in  the  plain  and 
humble :  despises  not  that  which  is  rough,  nor 
refuses  to  be  clad  in  old  rags. 

Nature  has  an  eye  to  the  temporal,  rejoices 
over  earthly  gains :  sorrows  for  loss,  is  vexed 
by  a  little  injurious  word ;  but  Grace  looks 
to  things  eternal,  cleaves  not  to  things  temporal, 
is  not  disturbed  at  losses,  nor  soured  by  hard 
words :  because  she  has  placed  her  treasure 
and  joy  in  heaven  where  nothing  is  lost. 

Nature  is  covetous  and  would  rather  receive 
than  give :  loves  what  is  private  and  her 
own ;  but  Grace  is  kind-hearted  and  sociable  : 
shuns  private  interest  is  content  with  little, 
judges  that  it  is  more  blessed  to  give  than 
to  receive.1 

Nature  inclines  a  man  to  the  creatures  to  his 
own  flesh,  to  vanities  and  vagaries ;  but  Grace 
draws  unto  God  and  the  virtues :  renounces 
creatures  avoids  the  world ;  hates  the  desires 
of  the  flesh,  restrains  wanderings  :  blushes  to 
be  seen  in  public. 

Nature  gladly  finds  some  outward  solace 
wherein  she  may  be  sensibly  delighted ;  but 
Grace  seeks  consolation  in  God  alone :  and 
to  have  delight  in  the  highest  Good  above 
all  that  can  be  seen. 

Nature    manages    every    thing    for    her    own 

1  Acts  xx.  35. 


h.  liv.  THE  ECCLESIASTICAL  MUSIC  309 

gain  and  profit :  she  cannot  do  any  thing 
for  nought ;  but  for  every  gift  she  hopes  to 
obtain  as  good  or  better,  or  praise  or  favour: 
and  is  very  earnest  to  have  her  works  and 
gifts  and  words  much  valued  ;  but  Grace  seeks 
no  thing  temporal :  nor  demands  any  other 
wages  than  God  alone  for  her  reward ;  nor 
asks  more  of  temporal  necessaries  :  than  what 
may  serve  her  for  the  obtaining  of  things 
eternal. 

Nature  rejoices  to  have  many  friends  and 
kinsfolk  ;  she  glories  of  noble  place  and 
pedigree  :  smiles  on  the  powerful,  fawns  upon 
the  rich,  applauds  those  who  are  like  herself; 
but  Grace  loves  even  her  enemies,  and  is  not 
puffed  up  with  troops  of  friends :  nor  thinks 
aught  of  dignity  or  lineage  unless  it  be  joined 
with  more  exalted  virtue ;  she  favours  the 
poor  rather  than  the  rich,  sympathises  more 
with  the  innocent  than  with  the  powerful : 
rejoices  with  the  true  man  not  with  the 
deceitful;1  she  is  ever  exhorting  good  men  to 
strive  for  better  gifts :  and  by  virtues  to  be- 
come like  to  the  Son  of  God.2 

Nature  soon  complains  of  want  and  trouble : 
Grace  bears  poverty  with  firmness. 

Nature  judges  all  things  by  herself;  strives 
and  argues  for  herself;  but  Grace  brings 
back  all  to  God  from  whence  as  its  Fountain 
it  pours  forth  :   she  ascribes  no  good  to  herself 

1  1  Cor.  xiii.  6.  2  i  Cor    xii.  31. 


310  THE  IMITATION  OF  CHRIST  bk.  iv. 

nor  does  she  arrogantly  presume ;  she  contends 
not  nor  prefers  her  own  opinion  before  others  : 
but  in  every  feeling  and  thought  submits  herself 
unto  the  eternal  wisdom  and  the  divine  scales. 

Nature  is  eager  to  know  secrets  and  hear 
news ;  she  likes  to  appear  abroad  and  to 
make  proof  of  many  things  by  her  own  senses  : 
she  desires  to  be  acknowledged  and  do  what 
gains  praise  and  admiration ;  but  Grace  cares 
not  to  hear  news  or  wonders,  because  all 
this  takes  its  rise  from  the  old  corruption  of 
man  :  seeing  that  upon  earth  there  is  nothing 
new  or  durable. 

She  teaches  therefore  to  restrain  the  senses, 
to  shun  vain  complacency  and  ostentation ; 
humbly  to  hide  those  things  that  are  praised 
and  rightly  admired :  and  from  every  act  and 
all  knowledge  to  seek  useful  fruit,  and  the 
praise  and  honour  of  God.  She  will  not 
have  herself  nor  hers  blazoned  abroad ;  but 
chooses  that  God  should  be  blessed  in  His 
gifts :  who  of  mere  love  bestows  all  things. 

This  Grace  is  a  supernatural  light  and  a 
special  gift  of  God :  and  the  proper  seal  of 
the  elect  and  pledge  of  eternal  salvation ;  it 
raises  up  a  man  from  earth  to  love  the  things 
of  heaven :  and  from  being  carnal  makes  him 
spiritual.  The  more  therefore  Nature  is  held 
down  and  subdued ;  the  greater  Grace  is 
infused :  and  every  day  by  new  visitations  the 
inward  man  is  reshaped  according  to  the 
image  of  God. 


:h.  lv.  THE  ECCLESIASTICAL  MUSIC  311 

OF  THE  CORRUPTION  OF  NATURE  AND 
EFFICACY    OF   DIVINE   GRACE 

CHAPTER     LV 
I 

(~\  LORD  my  God  who  hast  created  me 
^-^  after  Thy  Image  and  Likeness ;'  grant 
me  this  grace  which  thou  hast  shewn  to  be  so 
great  and  so  necessary  to  salvation :  that  I  may 
master  my  most  evil  nature  which  draws  me  to 
sin  and  to  perdition.  For  I  feel  in  my  flesh  the 
law  of  sin  contradicting  the  law  of  my  mind 2 
and  leading  me  captive  to  obey  sensuality  in 
many  things;  neither  can  I  resist  the  passions 
thereof :  unless  Thy  most  holy  grace  fervently 
infused  into  my  heart  do  assist  me. 

There  is  need  of  Thy  grace  and  of  great 
grace,  that  nature  may  be  overcome :  which  is 
ever  prone  to  evil  from  her  youth.3  For 
through  the  first  man  Adam  nature  fell  and 
was  corrupted  by  sin:  and  the  penalty  of  this 
stain  has  come  down  unto  all  mankind ;  so  that 
nature  itself  which  by  Thee  was  created  good 
and  upright,  is  now  the  name  of  sin  and  the 
infirmity  of  corrupted  nature :  because  the 
inclination  thereof  is  left  unto  itself  and  draws  to 
evil  and  to  inferior  things. 

For  the  small  power  which  remains :   is  as  it 

1  Gen.  i.  26.  Like  many  of  the  Fathers,  Thomas 
identifies  the  Image  with  Reason,  the  Likeness  with 
Virtue  or  Grace.  The  former  was  weakened,  the 
latter  lost  by  the  Fall. 

2  Rom.  vii.  23.  3  Gen.  viii.  21. 


3i2  THE  IMITATION  OF  CHRIST  bk.  it. 

were  a  spark  buried  in  the  ashes.  This  is  that 
Natural  Reason  encompassed  about  with  great 
darkness  :  yet  still  having  judgment  of  good  and 
evil,  and  discrimination  between  true  and  false ; 
although  it  be  powerless  to  fulfil  all  that  it 
approves  :  and  enjoys  no  longer  the  full  light 
of  truth  nor  soundness  in  its  own  affections. 

Hence  it  is  O  my  God  that  I  delight  in  Thy 
law  after  the  inward  man  ;x  knowing  Thy 
commandment  to  be  good  just  and  holy : 2 
reproving  also  all  evil  and  sin  that  should  be 
avoided  ;  yet  with  the  flesh  I  serve  the  law  of 
sin:3  whilst  I  obey  sensuality  rather  than 
reason.  Hence  it  is  that  to  will  what  is  good 
is  present  with  me :  but  how  to  perform  it  I 
find  not.4  Hence  I  often  purpose  many  good 
things ;  but  because  grace  is  wanting  to  help 
my  infirmity :  upon  a  light  resistance  I  start 
back  and  faint.  Hence  it  comes  to  pass  that  I 
know  the  way  of  perfection;  and  see  clearly 
how  I  ought  to  act :  but  being  pressed  down  by 
the  weight  of  mine  own  corruption,  I  rise  not  to 
what  is  more  perfect. 

II 

O  Lord  how  utterly  needful  is  Thy  grace 
for  me,  to  begin  any  thing  good,  to  proceed 
with  it,  and  to  accomplish  it;  for  without  grace 
I  can  do  nothing  :5  but  in  Thee  I  can  do  all 
things  if  Thy  grace  strengthens  me.6 

1  Rom.  vii.  22.  2  Rom.  vii.  12.         3  Rom.  vii.  25. 

4  Rom.  vii.  18.  5  John  xv.  5.  6  Phil.  iv.  13. 


lv.  THE  ECCLESIASTICAL  MUSIC    313 

O  Grace  truly  celestial ;  without  which  is  no 
merit  of  our  own  :  nor  are  any  gifts  of  nature  to 
be  esteemed.  Arts  riches,  beauty  or  strength : 
wit  or  eloquence  are  powerless  before  Thee 
without  Thy  grace  O  Lord.  For  gifts  of 
nature  are  common  to  good  and  bad  ;  but  the 
peculiar  gift  of  the  elect  is  grace  or  love : 
and  they  that  bear  this  seal  are  accounted 
worthy  of  eternal  life.  So  eminent  is  this 
grace :  that  neither  the  gift  of  prophecy  nor 
the  working  of  miracles  nor  any  lofty  speculation 
is  of  any  esteem  without  it.  No  not  faith  or 
hope,  nor  other  virtues :  are  unto  Thee  accept- 
able without  charity  and  grace.1 

Ill 

0  most  blessed  Grace  that  makest  the  poor  in 
spirit  rich  in  virtues  :  and  him  who  is  rich  in 
many  goods  humble  in  heart ;  come  thou  down 
unto  me,  replenish  me  early  with  thy  comfort:2 
lest  my  soul  faint  for  weariness  and  dryness  of 
mind. 

1  beseech  Thee  Lord  that  I  may  find  grace 
in  Thy  sight ;  for  Thy  grace  is  sufficient  for 
me  :3  though  other  things  that  nature  longs  for 
be  not  obtained.  Although  I  be  tempted  and 
vexed  with  many  tribulations,  yet  I  will  fear  no 
evils  :  so  long  as  Thy  grace  is  with  me.  This 
is  my  strength  :   this  gives  counsel  and  help.      It 

1  1  Cor.  xiii.  13.  2  Psal.  xc.  (lxxxix.)  14. 

3  2  Cor.  xii.  9. 


3i4  THE  IMITATION  OF  CHRIST  bk.  iv. 

is  stronger  than  all  enemies  :  and  wiser  than  all 
the  wise. 

It  is  the  school-mistress  of  truth,  the  teacher 
of  discipline ;  the  light  of  the  heart,  the  solace 
of  affliction,  the  dispeller  of  gloom :  the  cure 
of  fear,  the  nurse  of  devotion,  the  fountain  of 
tears.  Without  it  what  am  I  but  a  dry  tree ; 
and  an  unprofitable  branch  only  meet  to  be 
cast  away?1  Let  Thy  grace  therefore  Lord 
always  prevent  and  follow  me ;  and  make  me  to 
be  continually  given  to  good  works  :  through 
Jesus  Christ  Thy  Son.     Amen.2 

THAT  WE  OUGHT  TO  DENY  OURSELVES 
AND  IMITATE  CHRIST  BY  THE  CROSS 

CHAPTER    LVI 
I 

QON.  The  more  thou  canst  go  out  of  thy- 
^  self:  the  more  wilt  thou  be  able  to  pass 
into  Me.  As  to  desire  nothing  outward  makes 
peace  within :  so  to  renounce  thyself  within 
joineth  thee  unto  God.  I  wish  thee  still  to 
learn  perfect  resignation  of  thyself,  according  to 
My  will :   without  contradiction  or  complaint. 

1  The  autograph  has  stips  inutilis  ad  eiicicndum,  which 
Hirsche  defends,  but  stips  is  certainly  an  error  for 
stirps.  There  is  a  reference  to  Is.  xiv.  19,  Tu  autem 
proiectus  es  de  sepulcro  tuo  quasi  stirps  inutilis  pollutus. 
Aridum  lignum  is  from  Luke  xxiii.   31. 

2  Our  Collect  for  the  Seventeenth  Sunday  after 
Trinity:  in  the  Missal,  the  Oratio  for  the  Sixteenth 
Sunday  after  Pentecost, 


|i;  lvi.  THE  ECCLESIASTICAL  MUSIC  315 

Follow  thou  Me.  I  am  the  Way  the  Truth 
and  the  Life.1  Without  the  Way  there  is  no 
going ;  without  the  Truth  there  is  no  knowing  : 
without  the  Life  there  is  no  living.  I  am  the 
Way  which  thou  must  follow ;  the  Truth  which 
thou  must  believe :  the  Life  which  thou  must 
hope  for. 

I  am  the  inviolable  Way ;  the  infallible 
Truth  :  the  never  -  ending  Life.  I  am  the 
straightest  Way;  the  sovereign  Truth:  Life 
true  Life  blessed  Life  uncreated.  If  thou  re- 
main in  My  way  thou  shalt  know  the  Truth  ; 
and  the  Truth  shall  make  thee  free  :2  and  thou 
shalt  lay  hold  on  eternal  Life.3 

If  thou  wilt  enter  into  life :  keep  the 
commandments.4  If  thou  wilt  know  the  truth  : 
believe  Me.  If  thou  wilt  be  perfect :  sell  all.5 
If  thou  wilt  be  My  disciple  :  deny  thyself.6  If 
thou  wilt  have  a  blessed  life :  despise  this  life 
present.  If  thou  wilt  be  exalted  in  heaven : 
humble  thyself  in  the  world.  If  thou  wilt  reign 
with  Me  :  carry  the  Cross  with  Me.  For  only 
the  servants  of  the  Cross :  find  the  way  of 
blessedness  and  of  true  light. 

II 

O  Lord  Jesus  forasmuch  as  Thy  life  was 
poor  and  despised  by  the  world  :  grant  me  grace 
to  imitate  Thee  though  with  the  world's  con- 

1  John  xiv.  6.       2  John  viii.  31,  32.     3  1  Tim.  vi.  12. 
4  Matt.  xix.  17.      5  Matt.  xix.  21.      6  Matt.  xvi.  24. 


316  THE  IMITATION  OF  CHRIST  bk.  iv. 

tempt.  For  the  servant  is  not  greater  than  his 
Lord  :l  nor  the  disciple  above  his  Master. 
Let  Thy  servant  be  trained  in  Thy  life  :  for 
therein  is  my  salvation,  and  true  holiness. 
Whatsoever  I  read  or  hear  besides  it :  gives  me 
not  full  refreshment  or  delight. 

Ill 

Son  inasmuch  as  thou  knowest  and  hast  read 
all  these  things  :  blessed  shalt  thou  be  if  thou 
do  them.3  He  that  hath  My  commandments 
and  keepeth  them :  he  it  is  that  loveth  Me. 
And  I  will  love  him ;  and  will  manifest  My- 
self unto  him  :4  and  will  make  him  sit  together 
with  Me  in  My  Father's  kingdom.5 

O  Lord  Jesu  as  Thou  hast  said  and  promised: 
so  truly  let  it  be  and  may  I  not  be  undeserving. 
I  have  received  the  Cross  I  have  received  it 
from  Thy  hand  ;  I  will  carry  it  and  carry  it 
even  unto  death  :  as  Thou  hast  laid  it  upon 
me.  Truly  the  life  of  a  good  monk  is  a  Cross  : 
yet   a  guide  to  Paradise.6     We  have   begun  it 

1  John  xiii.  16.  2  Matt.  x.  24:  Luke  vi.  40. 

3  John  xiii.  17.       4  John  xiv.  21.         5  Rev.  iii.  21. 

6  Thomas    is   here   quoting  a   rhyming  hexameter 

verse  of  his  own,  from  his  Epigram  on  the  Cross. 

There  are  in  all  four  lines  : — 

Vita  honi  monachi  crux  est :   sed  dux  paradisi. 
Portat  portantem  :   saluat  sua  uulnerajlenttm. 
Firmat  mutantcm  :   tollit  ad  aethera  mentem. 
Vincit  te?itantem  :  daemonem  de  coclo  cadentem. 
There  is  a  reference  to  the  second  line  above,  ii.  12. 


.  lvi.  THE  ECCLESIASTICAL  MUSIC  317 

is  not  lawful  to  go  back  :  neither  may  we  turn 
aside. 

IV 

Come  brothers  march  together  :  Jesus  will 
be  with  us.  For  Jesus  we  took  up  this  Cross  : 
for  Jesus  let  us  persevere  in  the  Cross.  He 
will  be  our  Helper  :  who  is  our  Guide  and 
Forerunner.  Behold  our  King  goes  on  before 
us  :  and  He  will  fight  for  us.1  Let  us  follow 
manfully,  let  no  man  fear  terrors  ;  let  us  be 
ready  to  die  valiantly  in  battle  :  nor  bring  such 
disgrace  on  our  glory2  as  to  flee  from  the  Cross. 

THAT  A  MAN  SHOULD  NOT  BE  TOO 
MUCH  DEJECTED  WHEN  HE 
FALLETH  INTO  SOME  DEFECTS 

CHAPTER    LVII 

CON.  I  am  more  pleased  by  patience  and 
^  humility  in  adversities  :  than  by  much 
comfort  and  devotion  when  things  go  well. 
Why  art  thou  so  grieved  for  every  little  matter 
spoken  against  thee  ?  Although  it  had  been 
much  worse  :  thou  oughtest  not  to  have  been 
disturbed.  But  now  let  it  pass.  It  is  not  the 
first  nor  is  it  new :  nor  will  it  be  the  last  if  thou 
live  long.  Thou  art  manly  enough  :  so  long,  as 
nothing  adverse  comes  in  thy  way.  Thou  canst 
give  good    advice    also    and    strengthen    others 

1  Neh.  iv.  20. 

2  1  Mace.  ix.  10.  The  following  chapter  is  omitted 
in  the  Magdalen  MS. 


3i8  THE  IMITATION  OF  CHRIST  bk.  iv. 

with  words ;  but  when  tribulation  comes  suddenly 
to  thy  door  :  thou  failest  in  counsel  and  strength. 
Note  well  thy  great  frailty  :  of  which  thou  hast 
often  experience  in  small  vexations. 

It  is  notwithstanding  for  thy  good  :  when 
these  and  such  like  trials  happen.  Put  it  out 
of  thy  heart  for  thou  k  no  west  better  ;  and  if 
tribulation  have  touched  thee  :  yet  let  it  not 
cast  thee  down  nor  long  entangle  thee.  Bear 
it  at  least  patiently :  if  thou  canst  not  joyfully. 
Although  thou  be  pained  to  hear  and  feel 
indignation ;  restrain  thyself :  and  suffer  no 
angry  word  to  pass  out  of  thy  mouth  whereby 
the  little  ones  may  be  offended. 

Soon  will  the  storm  now  raised  be  calmed  : 
and  the  inward  bitterness  will  be  sweetened  by 
the  return  of  grace.  I  yet  live  saith  the  Lord 
and  am  ready  to  help  thee  and  to  give  thee  more 
than  ordinary  consolation  :  if  thou  put  thy  trust 
in  Me  and  devoutly  call  upon  Me.  Be  calmer  : 
and  gird  thyself  to  greater  endurance. 

All  is  not  spoiled  :  although  thou  feel  thyself 
often  afflicted  or  grievously  tempted.  Thou  art 
man  and  not  God.  Thou  art  flesh,  not  angel. 
How  canst  thou  always  abide  in  the  same  state 
of  virtue  ;  when  this  was  not  given  to  an  angel 
in  heaven,  nor  to  the  first  man  in  Paradise  ? 
I  am  He  who  lifts  up  the  mourners  in  safety  j1 
and  those  that  know  their  own  weakness  :  I 
advance  to  My  Divinity. 

1  Job  v.  ii. 


r.  lvii.  THE  ECCLESIASTICAL  MUSIC  319 

Lord  blessed  be  Thy  word  :  sweeter  to  my 
mouth  than  honey  and  the  honey-comb.1  What 
should  I  do  in  these  great  tribulations  and 
difficulties  ;  unless  Thou  didst  comfort  me  with 
Thy  holy  words?  If  only  I  may  at  length 
attain  to  the  haven  of  salvation  : 2  what  matter 
is  it  what  or  how  much  I  suffer  ?  Grant  me  a 
good  end  :  grant  me  a  happy  passage  out  of  this 
world.  Be  mindful  of  me  O  my  God  :  and 
direct  me  in  the  straight  way  towards  Thy 
kingdom.     Amen. 

THAT  HIGH  MATTERS  AND  GOD^ 
SECRET  JUDGMENTS  ARE  NOT  TO 
BE    NARROWLY    ENQUIRED    INTO 

CHAPTER     LVIII 
I 

CON.  Beware  thou  dispute  not  of  high 
^  matters  nor  of  the  secret  judgments  of 
God,  why  this  man  is  so  left,  and  that  man 
taken  into  such  great  favour  ;  why  also  one  is 
so  afflicted  :  and  another  so  eminently  exalted. 
These  things  are  beyond  all  reach  of  man's 
faculties  :  neither  can  any  reason  or  disputation 
avail  to  search  out  the  judgment  of  God. 

When   therefore    the    Enemy   suggests   these 

1  Psal.  xix.  10  (xviii.  n)  :   cxix.  (cxviii.)  103. 

2  Compare  the  Post-communion  in  Exaltatione  Sanctae 
Cruets  (Wilson's  Gclasian  Sacramentary,  p.  1 98),  ut  portum 
salutis  tuae  ualeant  apprehendere. 


32o  THE  IMITATION  OF  CHRIST  bk.  it. 

things  unto  thee,  or  curious  men  pry  into 
them :  answer  with  the  Prophet.  Thou  art 
just  Lord  :  and  Thy  judgment  is  right.1  And 
again.  The  judgments  of  the  Lord  are  true, 
and  justified  in  themselves.2  My  judgments  are 
to  be  feared,  not  discussed  :  for  they  cannot  be 
grasped  by  the  understanding  of  man. 

Also  enquire  not,  nor  debate  of  the  merits  of 
the  saints  :  which  of  them  is  holier  than  other, 
or  which  shall  be  the  greater  in  the  kingdom  of 
heaven.  Such  matters  oftentimes  breed  strifes 
and  barren  contentions  :  they  also  nourish  pride 
and  vain  glory  whence  arise  envies  and  dis- 
sensions ;  whilst  one  proudly  endeavours  to 
exalt  one  saint :  and  the  other  another.  But 
the  wish  to  know  and  search  out  such  things 
bears  no  fruit ;  and  rather  is  displeasing  to  the 
saints :  for  I  am  not  the  God  of  dissension  but 
of  peace  ;3  which  peace  consisteth  rather  in  true 
humility  :  than  in  self-exaltation. 

Some  in  the  ardour  of  love  are  drawn  with 
fuller  affection  to  these  saints  or  to  those  :  but 
it  is  human  affection  rather  than  divine.  I  am 
He  who  made  all  the  saints  ;  I  gave  them  grace  : 
I  gave  them  glory.  I  know  what  each  has 
deserved ;  I  prevented  them  with  the  blessings 
of  My  sweetness  :4  I  foreknew  My  beloved 
ones  before  the  beginning  of  time.5  I  chose 
them  out  of  the  world  they  chose  not  Me  first  :6 

1  Psal.  cxix.  (cxviii.)  137.  2  Psal.  xix.  9  (xviii.  10). 
3  1  Cor.   xiv.   33.  4  Psal.   xxi.  3  (xx.  4). 

5  Rom.   viii.   29,   30.  6  John  xv.    19. 


ch.  lviii.  THE  ECCLESIASTICAL  MUSIC  321 

I  called  them  by  grace,  I  drew  them  by  mercy. 
I  led  them  safe  through  sundry  temptations  ;  I 
poured  into  them  glorious  consolations  ;  I  gave 
them  perseverance :  I  crowned  their  patience. 
I  acknowledge  both  the  first  and  the  last:  I 
embrace  all  with  love  inestimable.  I  am  to  be 
praised  in  all  my  saints ;  I  am  to  be  blessed 
above  all  things  and  honoured  in  every  one : 
whom  I  have  thus  gloriously  exalted  and 
predestinated  without  any  precedent  merits  of 
their  own. 

He  therefore  that  despiseth  one  of  the  least  of 
Mine  ;  honoureth  not  the  greatest :  for  I  made 
the  small  and  the  great.1  And  he  that  dis- 
parages any  of  the  saints:  disparages  Me  also 
and  all  others  in  the  kingdom  of  heaven. 

They  all  are  one  through  the  bond  of 
charity;  their  thought  is  the  same  their  will 
is  the  same :  and  in  love  they  are  all  united 
in  one.  And  "again  which  is  far  higher  : 
they  love  Me  more  than  themselves  or  any 
merits  of  their  own.  For  being  ravished 
above  self  and  drawn  out  of  love  of  self, 
they  plunge  wholly  into  love  of  Me :  in  whom 
also  they  rest  in  fruition.  Nothing  can  turn 
them  back  or  hold  them  down  ;  for  being 
full  of  the  eternal  Truth,  they  burn  with  the 
fire   of  unquenchable  charity. 

Let  therefore  carnal  and  animal  men  who 
can   love   nothing   but    their    own   selfish   joys : 

1  Wisdom  vi.    7.   (8). 


-322  THE  IMITATION  OF  CHRIST  bk.  nr. 

forbear  to  dispute  of  the  state  of  the  saints. 
They  add  and  take  away  according  to  their 
fancies  :  not  as  it  pleases  the  eternal  Truth. 
Many  are  ignorant :  especially  those  who  being 
but  slenderly  enlightened,  can  seldom  love  any 
with  a  perfect  spiritual  love.  They  are  as  yet 
much  drawn  by  natural  affection  and  human 
friendship  to  this  man  or  to  that ;  and  as  they 
find  themselves  in  things  below :  so  do  they 
frame  their  fancies  of  things  m  heaven.  But 
there  is  an  immeasurable  distance  between  the 
things  which  the  imperfect  imagine  :  and  those 
which  the  illuminated  behold  through  revela- 
tion from  above. 

II 

Beware  therefore  son,  that  thou  handle  not 
with  curiosity  things  which  exceed  thy  know- 
ledge ;  but  rather  be  this  thy  business  and 
endeavour :  to  be  found  even  the  lowest  in 
the  kingdom  of  God.  Though  any  man 
should  know  who  is  the  holier  or  who  is 
accounted  greatest  in  the  kingdom  of  heaven ; 
what  would  this  knowledge  profit  him,  unless 
he  should  therefore  humble  himself  in  My 
sight  and  rise  up  to  give  the  greater  praise 
to  My  Name  ?  Far  more  acceptable  to  God 
is  he  that  thinks  of  the  greatness  of  his  own 
sins  and  the  smallness  of  his  virtues,  and  how 
far  he  is  from  the  perfection  of  saints  : 
than  he  who  disputes  of  their  higher  or  lower 
degree.  Better  it  is  to  entreat  the  saints 
with    devout     prayers     and     tears,     and     with 


:h.  lviii.  THE  ECCLESIASTICAL  MUSIC  323 

humility  of  mind  to  implore  their  glorious 
suffrages :  than  with  vain  enquiry  to  search 
narrowly  into  their  secret  things. 

They  are  well  yea  right  well  contented : 
if  men  would  but  content  themselves  and 
restrain  their  vain  discourses.  They  glory 
not  of  their  own  merits  ;  for  they  ascribe  no 
goodness  to  themselves  but  all  to  Me :  who 
of  My  infinite  love  have  given  them  all  things. 
They  are  rilled  with  so  great  love  of  the 
Divinity  and  with  such  an  overflowing  joy ; 
that  no  glory  is  wanting  to  them :  and  no 
happiness  can  be  wanting. 

All  the  saints  the  higher  they  are  in  glory 
the  humbler  are  they  in  themselves  :  and  the 
nearer  and  dearer  unto  Me.  And  therefore 
thou  hast  it  written ;  that  they  did  cast 
their  crowns  before  God  and  fell  down  on 
their  faces  before  the  Lamb :  and  adored 
Him  that  liveth  for  ever  and  ever.1 

Ill 

Many  enquire  who  is  greater  in  the  kingdom 
of  God :  who  know  not  whether  they  shall 
be  found  worthy  to  be  numbered  among  the 
least.  It  is  a  great  thing  to  be  even  the 
least  in  heaven,  where  all  are  great :  for 
they  all  shall  be  called  and  shall  be  Sons 
of  God.2  The  least  shall  become  a  thousand  :3 
and  the  sinner  of  an  hundred  years  shall  die.4 

1  Rev.  iv.   10.  2   1  John  iii.  i. 

3  Is.  lx.  22.  4  Is.  lxv.  20. 


324  THE  IMITATION  OF  CHRIST  bk.  iv. 

For  when  the  disciples  asked  who  should 
be  greatest  in  the  kingdom  of  heaven :  they 
received  such  an  answer  as  this.  Except  ye 
be  converted  and  become  as  little  children : 
ye  shall  not  enter  into  the  kingdom  of  heaven. 
Whosoever  therefore  shall  humble  himself  as 
this  little  child :  the  same  is  greatest  in  the 
kingdom  of  heaven.1 

Woe  to  them  who  disdain  to  humble  them- 
selves freely  with  little  children :  because  the 
low  gate  of  the  kingdom  of  heaven  will  not  give 
them  entrance.  Woe  also  to  the  rich,  who  have 
here  their  consolations  ;2  for  whilst  the  poor  enter 
into  the  kingdom  of  God :  they  shall  stand 
lamenting  without.  Rejoice  ye  humble,  and  ye 
poor  be  filled  with  joy  ;  for  yours  is  the  king- 
dom of  God  :3  if  at  least  ye  walk  in  Truth.4 

THAT     ALL     OUP     HOPE     AND    TRUST 
IS    TO    BE    FIXED    IN    GOD    ALONE 

CHAPTER    LIX 

ORD  what  is  my  confidence  which  I  have 
-■-^  in  this  life  ;  or  what  is  my  greatest  comfort 
from  any  thing  under  heaven  ?      Is  it  not  Thou 

1  Matt,  xviii.  3,4.  2  Luke  vi.  24. 

3  Luke  vi.  20. 

4  Is.  xxxviii.  3:  2  John  4:  3  John  3,  4.  At  the 
end  of  this  chapter  in  the  Magdalen  MS.  is  written 
the  word  Finis.  The  following  chapter,  which  in  that 
MS.  is  numbered  lxiv. ,  the  prayers  being  reckoned  as 
distinct  chapters,  was  added  by  a  later  hand,  which  is 
thought  to  belong  to  the  seventeenth  century. 


h.  lix.  THE  ECCLESIASTICAL  MUSIC  325 

O  Lord  my  God  ;   of  whose  mercy  there  is  no 
number  ? 

Where  was  it  ever  well  with  me  without 
Thee  ?  or  when  could  it  be  ill  with  me  when 
Thou  wert  by  ?  I  had  rather  be  poor  for 
Thee :  than  rich  without  Thee.  I  choose 
rather  with  Thee  to  be  a  pilgrim  on  earth : 
than  without  Thee  to  possess  heaven.  Where 
Thou  art  there  is  heaven ;  and  where  Thou 
art  not :  there  is  death  and  hell.  Thou  art 
all  my  desire :  and  therefore  I  must  needs  sigh 
cry  and  earnestly  pray  unto  Thee.  In  short 
there  is  none  whom  I  can  fully  trust  none  that 
can  give  me  timely  help  in  my  necessities  :  but 
only  Thou  my  God.  Thou  art  my  hope  Thou 
my  confidence :  Thou  art  my  Comforter  and  in 
all  things  most  faithful. 

All  men  seek  their  own ;  Thou  desirest  my 
salvation  and  my  profit  only  :  and  turnest  all 
things  to  my  good.  Although  Thou  exposest 
me  to  divers  temptations  and  adversities ;  Thou 
orderest  all  this  to  my  advantage :  who  art  wont 
to  try  Thy  beloved  ones  a  thousand  ways.  And 
in  this  trial  Thou  art  not  less  to  be  loved  and 
praised :  than  if  Thou  didst  fill  me  full  of 
heavenly  consolations. 

In  Thee  therefore  Lord  God  I  set  up  my 
whole  hope  and  refuge :  on  Thee  I  rest  all 
my  tribulation  and  anguish ;  for  I  find  all  weak 
and  inconstant :  whatsoever  I  behold  out  of 
Thee.  For  many  friends  cannot  profit,  nor 
strong   helpers    assist :    nor   prudent   counsellors 


326  THE  IMITATION  OF  CHRIST  bk.  p 

give  a  helpful  answer,  nor  books  of  the  learned 
comfort ;  nor  any  precious  substance  deliver,  nor 
any  secret  and  lovely  place  give  shelter :  unless 
Thou  Thyself  dost  assist  help  strengthen  con- 
sole instruct  and  guard.  For  all  things  that  seem 
to  make  for  peace  and  felicity ;  without  Thee 
are  nothing  :  and  do  bring  in  truth  no  felicity 
at  all. 

Thou  therefore  art  the  End  of  all  good  the 
Height  of  life,  the  Depth  of  all  that  can  be 
spoken :  and  to  hope  in  Thee  above  all  things 
is  the  strongest  comfort  of  Thy  servants.  To 
Thee  do  I  lift  up  mine  eyes  :  in  Thee  my  God 
the  Father  of  mercies1  do  I  put  my  trust.  Bless 
and  sanctify  my  soul  with  heavenly  blessing,  that 
it  may  become  Thy  holy  habitation  and  the  abode 
of  Thine  eternal  glory ;  and  that  nothing  be 
found  in  this  temple  of  Thy  Dignity :  which 
can  offend  the  eyes  of  Thy  Majesty.  Accord- 
ing to  the  greatness  of  Thy  goodness,  and 
multitude  of  Thy  mercies  look  upon  me :  and 
hear2  the  prayer  of  Thy  poor  servant  who  is 
exiled  far  away  in  the  land  of  the  shadow  of 
death.3  Protect  and  keep  the  soul  of  Thy  little 
servant  amidst  all  the  dangers  of  this  corruptible 
life  :4  and  by  Thy  grace  accompanying  guide  it 
along  the  way  of  peace  to  the  home  of  everlasting 
day.     Amen. 

There     is     no     explicit     after     this     book    in    the 
Autograph. 

1   2  Cor.  i.  3.  2  Psal.  lxviii.  17  (lxix.  16). 

3  Is.  ix.  2.  4  2  Mace.  vi.  25  (Vulgate). 


W.     H.    WHITE     AND     CO.     LTD. 
RIVERSIDE    TRESS,    EDINBURGH, 


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